IvIBRARY 

OF  THE    , 

University  of  California. 

GIKT   OF" 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
Accessions  No.S^dOh^      Class  No. 


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AN 

ESSAY 

TOWARDS    AN 

EASY,  PLAIN,  PRACTICAL,  AND  EXTENSIVE 

EXPLICATION 


ASSEMBLY'S  SHORTER  CATECHISM. 


By    JOHN    BROWN, 

I.ATK    BflNISTEB   OF   THK    GOSPEL    AT   HADDINGTON 


NEW-YORK: 
ROBERT   CARTER,    58   CANAL-STREET. 

PITTSBURG:   56  MARKET-STREET. 
1846. 


sytjoC 


CONTENTS. 

Preface, '         '                  "  !! 

An  Address  to  the  Young  Readers, vii 

Of  Man's  Chief  End,           -         - 13 

Of  the  Scriptures,              1"^ 

Of  God's  Nature  and  Attributes,            -        -                  ...  JJg^ 

Of  God's  Unity,                ^^ 

Of  the  Trinity,              ^^ 

Of  God's  Decrees, ^ 

Of  the  Creation  of  all  things, 52 

Of  Man's  Creation,           -        -        " -^^- 

Of  God's  Providence, ^^ 

Of  the  Covenant  of  Works,                61 

Of  Adam's  Fall, 67 

Of  Sin  in  general,               68 

Of  Adam's  First  Sin, 70 

Of  our  Fall  in  Adam, ^"2 

Of  Man's  Fallen  Estate, -JL^ 

Of  Man's  Sinfulness, ^ 

Of  Man's  Miseiy,         -         -         --         -         -         •         "         -^ 

Of  the  Covenant  of  Grace, 87 

Of  Christ's  Person  and  Incarnation,               98 

Of  Christ's  Offices, 106 

Of  Christ  as  a  Prophet, H^ 

Of  Christ's  Priesthood,              112 

Of  Christ's  Kingly  Office,              120 

Of  Christ's  Humiliation, 125 

Of  Christ's  Exaltation, -        -  130 

Of  Redemption  applied, 1^9 

Of  Union  to  Christ,               -                  1^*1 

Of  Effectual  Calling, 144 

Of  Saints  Privileges, 155 

Of  Justification,                 '56 

Of  Adoption,                162 

Of  Sanctification,               165 

Of  Assurance  of  Peace,  &c. 1''0 

Of  Benefits  at  Death, 176 

Of  Benefits  at  Resurrection, '' ^ 

Of  Man's  Duty, 1^4 


IV  CONTENTS. 


Of  God's  Law, 185 

Of  the  sum  of  God's  Law,        ---.._.         194 

Of  the  Preface  to  it,  _.     196 

Of  the  First  Command,  --.-_..         199 

Of  the  Second  Command,  _         -210 

Of  the  Third  Command,  -         -         -         -         -         -         .         221 

Of  the  Fourth  Command,  - 228 

Of  the  Fifth  Command,  237 

Of  the  Sixth  Command, 244 

Of  the  Seventh  Command,        -----_.         250 
Of  the  Eighth  Command,  -.-....     254 

Of  the  Ninth  Command,  -         - 2G6 

Of  the  Tenth  Command,  -         _     273 

Of  breaking  God's  Law,  .__-_._         279 

Of  sin's  heinousness,  -         -         -         -         .         -         -281 

Of  Means  of  Salvation,  ---.-._         286 

Of  Faith  in  Jesus  Christ,  -----..     288 

Of  Repentance  unto  Life,  -----_.         295 

Of  Outward  Means,  &c.,  -----..     300 

Of  the  Use  of  God's  Word,  303 

Of  Reading  and  Hearing  it,  301 

Of  a  Sacrament,  -         -         -  -         _         .         _         303 

Of  the  Sacraments  of  the  New  Testament,  -        -         -        _    312 

Of  Baptism,  -----.._.        313 

Of  the  Subjects  of  Baptism, 3IG 

Of  the  Lord's  Supper,  -..-..         320 

Of  Worthy  Communicating,  ----.._     307 

Of  Prayer,  333 

Of  Direction  in  Prayer, 340 

Of  the  Preface  to  the  Lord's  Prayer, 343 

Of  the  First  Petition,  -- 345 

Of  the  Second  Petition, 345 

Of  the  Third  Petition, 343 

Of  the  Fourth  Petition,  349 

Of  the  Fifth  Petition, 35O 

Of  the  Sixth  Petition,  352 

Of  the  Conclusion  of  the  Lord's  Prayer, 355 


PREFACE 


To  manifest  the  importance,  fulness,  and  order  of  tliat  system  of  divinity  laid 
down  in  the  Assembly's  Shorter  Catechism,  it  is  observable,  that  it  contains, 

I.  The  Great  END  of  all  Religion,  Quest  1. 

IL  The  unerring  STANDARD  of  it,  Quest.  2. 

III.  The  SUM  and  principal  PARTS  of  it.  Quest.  3,  which  are  three,  (1.)  The 
Doctrinal  part,  Q.  4.-38.  (2.)  The  Practical  part,  39. — 81.  (3.)  The  Applica- 
tion of  both  conjunctly,  82. — 107. 

First,  The  DOCTRINAL  part,  which  describes  what  we  are  to  believe  concern- 
ing God  and  3Ian. 

let,  Concerning  GOD ;  wherein  view, — (1.)  The  perfections  of  his  nature,  4, 
5. — (2.)  The  PERSONS  in  his  essence,  6. — (3.)  The  purposes  of  his  will,  7. — (4.)  The 
productions  of  his  power,  8.  in  [1].  The  work  of  creation,  9.  [2].  The  work  of 
providence,  11. 

2d,  Concerning  MAN ;  in  (1.)  His  state  of  Innocency  :  which  consisted  in  his 
[1.]  Likeness  to  God,  10.  [2.]  Covenant  alliance  with  God,  12. — (2.)  His  fallen 
STATE,  in  [1.]  Its  sinful  cause,  13  ;  where  we  have  the  nature  of  sin  in  general, 
14.  and  the  particular  sin  by  which  man  fell,  15.  [2.]  Its  extent  over  all  mankind  by 
that  sin,  16.  [3.]  Its  fearful  ingredients,  17.  of  sinfulness,  18,  and  misery,  19. 
— [3.]  His  STATE  of  salvation  ;  In  which  is  represented,  [1.]  Its  causes  and 
means,  the  electing  and  covenanting  love  of  God  the  Father,  20. — the  redeeming 
GRACE  of  the  Son,  manifested  in  his  incarnation,  21,  22.  officks  of  prophet, 
priest,  and  king,  23  to  26.  and  states  of  humiliation  and  exaltation,  27,28  ; — and  the 
applying  WORK  of  the  Holy  Ghost,  29,  30.  [2.]  The  blessings  thereof;  as  union 
to  Christ  in  effectual  calling,  30, 31.  justification,  adoption,  sanctification,  and 
their  attendant  comforts,  32  to  36;  a  happy  death,  37  ;  and  complete  and  ever- 
lasting glory,  38. 

Second,  The  PRACTICAL  part ;  which  represents  our  duty  in  (1.)  Its  nature, 
39. — (2.)  Its  RULE,  40,  41.  (3.)  Its  substance,  42.— (4.)  The  reasons  of  and  obliga- 
tions to  it,  43,  44. — (5.)  Its  particular  parts  and  branches,  viz. — [1.]  duty  to 
God  ;  with  respect  to  the  nature  and  object  of  worship,  command  1st,  Q.  45 — 48. 
the  ordinances  of  worship,  command  2d,  Q.  49 — 52;  manner  of  worship,  command 
3d,  Q.  53 — 56 ;  and  times  of  worship,  command  4th,  Q.  57 — 62. — [2.]  duty  to  Man  ; 
respecting  our  own  and  our  neighbour's  relations,  command  5th,  Q.  C3 — 66 ;  life, 
command  6th,  Q.  67,  68,  69 ;  chastity,  command  7th,  Q.  70,  71,  72 ;  civil  proper- 
ty, command  8th,  Q.  73,  74,  75 ;  reputation,  command  9th,  Q,  76,  77,  78 ;  content- 
ment and  charitableness,  command  10th,  Q,  79,  80,  81. 

Third,  The  APPLICATION;  serving,  (I.)  For  conviction  of  our  weakncsa, 
and  of  the  number,  aggravations  and  desert  of  our  sins,  Q.  82,  83,  84.  (2.)  For  di- 
rection, how  to  receive  and  improve  the  redemption  prepared  for  us  in  Christ,  Q. 
85;  by  faith,  Q.  86  ;  by  repentance  unto  life,  Q.  87 ;  by  a  diligent  use  of  God's 
instituted  means  of  salvation,  Q.  88 ;  especially,  [1.]  His  word,  Q.  89,  90. ;  [2.]  Sa. 
cr.\mknt3  ;  whose  efficacy,  nature,  number,  and  different  forms  of  baptism  and 


VI  ADVERTISEMENT. 

Lord's  supper,  and  the  proper  subjects  of  which,  are  represented,  Q,.  91 — 97.  [3.] 
Pkaykr  ;  the  nature,  and  rule  of  which,  particularly  the  Lord's  prayer  in  its  pre- 
face, petitions,  relative  to  God's  glory  and  our  happiness,  and  its  conclusion  are  ex- 
plained,  Q.  9^—107. 


ADVERTISEMENT 


In  order  to  avoid  repetitions,  and  render  the  following  Explication  at  once  low 
priced,  abundant  in  matter,  as  well  as  practical,  plain,  and  brief  in  its  answers  ; 
some  more  important  questions  of  the  Shorter  Catechism  are  more  largely  handled ; 
while  others,  especially  toward  the  end,  are  more  briefly  reviewed,  their  subject- 
matter  being  considered  under  some  other  head.  It  is  therefore  hoped,  the  reader 
will  compare  Quest.  9. 11.  46.  54, 45,  with  Q.  4.— Quest.  31,  with  Q.  14  to  28.— Quest. 
33.  with  Q.  14.  18,  19,  20.  25.— Quest.  35,  with  Q.  46  to  81.— Quest.  50,  with  Q.  26. 
54,  55. 88. 102.— Quest.  84,  with  Q.  14. 19.— Quest.  86,  87,  with  Q.  18.  31.  35,  &c. 

The  author  has  been  at  no  small  pains  to  correct,  enlarge,  and  improve  this  new 
Edition  of  his  Catechism,  particularly  by  adding  a  great  number  of  Scripture  Texts, 
in  order  more  clearly  to  elucidate  and  confirm  the  different  points  of  doctrine  ad- 
vanced therein. 


AN    ADDRESS 

TO  THE  YOUNG  READERS  OF  THIS  CATECHISM. 


Mr  dear  young  Ones,  fbr  whom  my  heart's  desire  and  prayer  to  God  is,  that  ye 
may  be  saved ;  Let  me  beseech  you,  while  you  read  this,  and  especially  while  you 
read  your  Bible,  or  hear  the  precious  truths  contained  in  it  preached  to  you,  to 
'  hearken  and  hear  for  the  time,  for  the  eternity  to  come.'  Now,  now,  in  the  most 
proper  season  of  it,  '  get  wisdom  as  the  principal  thing ;'  and  '  with  all '  your  *  get- 
ting, get  understanding'  of  the  important,  the  infinitely  important,  concerns  of  your 
salvation. 

What!  'know  ye  not  your  own  selves?' — For  the  Lord's  sake,  seriously  think 
what  souls  ye  have;  immortal  souls; — souls,  one  of  which  is  inconceivably  more 
worth  than  ten  thousand  worlds ; — souls  which  are  capable  of  enjoying  an  infinite 
God  as  their  everlasting  all  in  all  ; — souls  which  shall,  which  must,  ere  long,  en* 
ter  into  an  eternal  state  of  inconceivable  misery  or  happiness. — Alas !  my  young 
Friends,  must  souls  formed  by  God  himself — souls  endowed  with  an  understanding 
and  will — souls  formed  to  live  for  ever — souls  formed  for  the  everlasting  and  imme- 
diate service  and  enjoyment  of  God;  must  souls  which,  by  the  mercy  of  God  havo 
been  solemnly  devoted  to  him  in  baptismal  and  other  covenant  engagements — souls, 
upon  which  parents,  masters,  and  ministers,  have  bestowed  so  many  prayers,  in- 
structions, and  exhortations — souls,  upon  which  God  himself  hath  bestowed  such 
instruction,  warning,  terrible  alarms,  and  engaging  allurements,  and  such  striving 
of  his  Spirit, — be  lost,  for  ever  lost,— for  ever  damned,  by  you  who  possess  them, 
in  order  to  obtain  some  trifling,  some  carnal,  some  filthy,  some  pernicious  gratifi* 
cation,  that  perhaps  a  beast  would  contemn  ?  ^ 

O  think,  as  before  God,  what  state  you  are  in,  while  ye  remain  careless  and  un- 
converted.— Being  '  without  Christ,'  and  '  strangers  to  the  covenant  of  promise,'  ye 
are  altogether  '  guilty  before  God,  alienated  from  the  life  of  God,'  and  enemies  to 
him ;  cursed  and  condemned  by  God,  because  ye  have  not  believed  in  his  only  be- 
gotten Son, — having  no  holiness  •  no  hope,'  and  '  without  God,  in  the  world.' — Being 
•children  of  the  devil,'  your  heart  is  'filled  with  all  unrighteousness,  pride,  debate, 
deceit,  malignity,'  hatred  of  God — is  full  of  all  ignorance,  unbelief,  '  subtlety  and 
mischief.'  It  is  'deceitful,  above  all  things,  and  desperately  wicked.'  Its  'carnal 
mind  is  enmity  against  God,'  and  '  is  not  subject  to  his  law,  neither  indeed  can  be.' 
It  is  infected  with  every  defiling,  every  ruinous,  every  damning  plague ;  replenish- 
ed with  every  sinful  lust,  in  the  reigning  power  of  it,  and  inhabited  by  legions  of 
devils,  ready  to  tempt  you  to  every  thing  wicked. — Out  of  it,  as  permitted  by  God, 
have,  in  all  the  past  hours  of  your  life,  '  proceeded  evil  thoughts,  murders,  adulte- 
ries, fornications,  thefts,  false  witness,  idolatries,  blasphemies.'  Ye  have  lived  'after 
the  course  of  this  world,  according  to  the  prince  of  the  power  of  the  air,  who  work- 
eth  in'  you  as  'children  of  disobedience.'  Ye  have  hitherto  '  been  foolish  and  dis- 
obedient, deceived,  serving  divers  lusts  and  pleasures ;  living  in  malice  and  envy, 


8  AN  ADDRESS  TO  THE 

hateful  and  hating  one  another ;'— speaking  and  doing  '  evil  things  as  ye  could.*— 
And,  ah!  what  innumerable,  what  dreadful  curses  of  Almighty  God  are  inseparably 
annexed  to  all  your  sinful  dispositions,  thoughts,  words,  and  actions  I  Alas  !  how 
those  render  all  things,  Christ  and  his  Gospel  not  excepted,  the  '  savour  of  death 
unto  death '  unto  you ! — Dreadful  thought !  Eternal  destruction  is  ready  at  your 
side.  '  God  is  angry  with  you  every  day ;'  his  '  wrath  abideth'  on  you ;  his  '  sword 
is  drawn'  and  his  '  bow  bent,'  and  his  '  arrows  set'  to  destroy  you. — A  sound  of  your 
approaching  damnation  roars  aloud,  had  you  ears  to  hear  it,  in  every  threatening 
of  his  word.  Even  while  you  hear  this  sentence,  hell  stands  open  to  receive  you, 
and  devils  stand  ready  to  drag  you  into  everlasting  fire.  Why  then  are  you  not 
afraid  to  think  another  careless  thought  ?  Why  not  afraid  to  shut  your  eyes,  even 
in  necessary  sleep,  lest  you  should  open  them  in  hell  ? 

My  dear  children,  O  think,  with  grief,  with  shame,  with  trembling,  think,  with 
perseverance  and  deep  concern,  think  how  criminal  and  heinous  before  the  Lord, 
are  the  sins  of  your  youth,  which  ye  look  upon  as  mere  trifles,  as  mere  gaiety  and 
sport.  They  are  the  accursed  product  of  your  inward,  your  original,  and  increased 
ignorance,  pride,  deceit,  folly,  filthiness,  and  enmity  against  God. — They  are  a  most 
treacherous  rebellion  against  his  law,  which  is  'holy,  just,  and  good.' — They  are 
committed  against  his  authority  over  you,  and  against  ail  his  warnings,  counsels, 
promises,  threatenings,  mercies,  and  judgments. — They  are  ungratefully  committed 
against  all  his  peculiar  favours  in  preserving  and  providing  for  you,  while  you 
could  not  help  yourselves. — They  are  committed  against  all  his  peculiar  calls,  invi- 
tations, promises,  and  encouragements,  to  young  ones. — They  are  a  most  base  pros- 
titution of  the  excellent  talents,  amiableness,  and  vigour,  with  which  he  hath  en- 
dowed you  in  your  youth. — They  are  a  most  perverse  abuse  of  that  peculiarly  pre- 
cious season  of  life,  in  which  you  ought  to  prepare  for  future  usefulness  and  happi- 
ness.— They  mightily  increase  and  strengthen  the  original  habits  of  corruption  in 
you,  and  form  in  you  many  base  acquired  habits  of  vanity  and  lust They  fear- 
fully pervert  the  use  of  your  tender  affections,  in  opposition  to  God  and  his  ways. 
— They  are  committed  upon  small  and  trifling  temptations. — They  strongly  entice 
others  around  you  to  sin,  or  harden  them  in  it — -They  fling  reproach  upon  God, 
your  Maker,  Preserver,  and  Saviour,  as  if  he,  his  promises,  laws,  mercies,  and  judg- 
mcnts,  were  unworthy  of  your  early  regard,  and  did  encourage  you  in  sin. — They 
defame  your  parents,  masters,  and  ministers,  as  if  they  had  agreed  to  train  you  up 
for  the  devil. — They  draw  down  reproach  on  yourselves,  which  ye  must  bear, 
either  in  deep  convictions,  or  in  everlasting  punishment. — They  deprive  you  of  the 
most  pleasant  and  profitable  fellowship  with  God. — They  forfeit  for  you  the  pre- 
cious promises  of  long  life  and  prosperity. — They  expose  you  to  fearful  judgments 
in  this  life,  and  to  the  'damnation  of  hell'  in  the  next. — Are  these  light  matters? 
will  you  reckon  them  such  in  the  agonies  of  death,  at  the  tribunal  of  Christ,  or 
amidst  the  flames  of  hell  ? 

Alas !  why  do  ye,  by  your  unconcern,  your  folly,  your  wickedness,  take  such 
pains,  such  early  pains,  to  fit  yourselves  to  be  fuel  for  that  'everlasting  fire 
prepared  for  the  devil  and  his  angels !'  If  God  grant  you  repentance,  how  it  will 
sting  you  to  recollect  what  earnest  offers,  what  eminent  opportunities  of  receiving 
his  grace,  ye  have  contemned,  neglected  and  abused ;  what  infinite  kindness,  con- 
descension, and  love,  ye  have  trampled  under  your  feet ;  what  fellowship  with 
Christ,  and  his  Father,  and  blessed  Spirit,  yo  have  despised  and  refused ;  what 
ravishing  views  of  his  glory,  and  of  all  the  perfections  of  God  in  him,  as  manifested, 
and  to  be  for  ever  manifested  in  your  eternal  salvation  ;  what  delightful  tasting  of 
his  goodness,  and  what  enriching  reception  of  his  fulness,  you  have  rejected,  for  the 
Bake  of  the  meanest  or  the  filthiest  pleasure  or  profit  on  earth,  which  will  entail 


YOUNG  READERS  OP  THIS  CATECHISM.  9 

grief  and  shamo  on  you  while  you  live,  and  draw  multitudes,  all  around  you,  to  hell 
before  and  after  your  death  I  If,  provoked  with  your  pereevcranco  in  folly  and 
guilt,  God  give  you  up  to  your  own  heart's  lusts,  alas  1  how  your  wickedness  will 
rob  him  and  hia  Christ  of  his  property  in  our  land  and  nation,  and  consign  your- 
selves, your  companions,  and  posterity,  nay,  even  the  church  and  nation,  the  whole 
management  of  which  will  quickly  be  in  the  hands  of  tJie  rising  generation,— for 
who  knows  how  long,— into  the  power  of  the  devil,  and  the  hand  of  an  angry  God  1 

My  dear  young  ones,  '  know  ye  the  God  of  your  fathers,'— the  God  who  preserv- 
ed, who  guided,  who  blessed,  who  saved  many  of  your  fathers,— the  God  to  whom 
your  fathers  dedicated  you,  and  whom  they  have  recommended  to  you,— the  God 
who,  in  your  fathers,  took  you  into  covenant  with  himself, — the  God,  '  whom  to 
know  is  life  eternal,  and  this  life  is  in  his  Son.'— We  tell  you,  our  posterity,  that 
'  tiis  God  is  our  God  for  ever,'  and  he  '  will  be  our  guide  even  unto  death.'— We 
never  found  him  a  barren  wilderness,  nor  a  laud  of  drought.— We  have  found  infi. 
nitely  more  satisfaction  in  this  God,  as  our  God,  given  by  himself  to  us,  in  his  word, 
than  could  balance  all  the  pleasures,  all  the  wealth,  all  the  honour  of  ten  thousand 
worlds. — These  words,  thy  God,  and  my  God,  have  been  'found'  by  us,  and  we 
have  '  eaten  them,'  and  they  have  been  to  us  the  'joy  and  rejoicing  of  our  heart.' 
There  is  none  like  the  God  of  Jeshurun,  who  pardoneth  iniquity,  transgression, 
and  sin,  and  who  '  delighteth  in  mercy.'  O  how  our  hearts  are  ravished,  when  we 
think  how  '  this  God,'  this  '  fountain  of  living  waters,'  shall  be  our  eternal  all  in 
ALL,  the  strength  of  our  heart  and  portion  for  ever.  If  even  on  this  sinful,  this 
wretched  earth,  wisdom's  ways  be  such  ways  of  pleasantness,  what  must  it  be  for 
ever  to  enter  to  the  joy  of  our  Lord  !  '  We  shall  be  like  him,  for  we  shall  see  him 
as  he  is.'  O  '  come,  taste  and  see  th»tt  our  God  is  good,'  and  that  they  who  trust  in 
him  are  blessed.  O  '  consider  the  Apostle  and  High  Priest  of  our  profession,  Christ 
Jesus.'  Come,  behold  our  Surety,  our  Saviour,  our  Husband,  whom  our  soul  lov- 
eth,  our  King,  '  meet  and  lowly,'  bringing  salvation.  Behold  our  God-man,  '  white 
and  ruddy,  the  chief  among  ten  thousand ;  fair,  yea  pleasant,  most  sweet,*  and  '  alto- 
gether lovely.*  This  is  our  Beloved,  our  Friend,  our  Mediator,  our  God,  O  ye 
'  sons  and  daughters  of  Jerusalem.' — Looking  off  all  the  vanities  of  creation,  con- 
sider him  in  his  unparalleled  person,  the  only  begotten  Son  of  God  in  our  nature ; 
in  his  saving  offices,  his  endearing  relations,  his  incomparable  excellences,  services, 
sufferings,  and  glories;  his  unbounded  fulness  of  grace  and  truth,  and  every  good 
thing  proper  to  be  bestowed  on  us  in  time  and  eternity,  and  then  tell  us  what  ye 
think  of  our  Christ. 

Alas  !  my  dear  boys  and  girls,  Do  you  believe  that  there  is  a  God,  who  made  you, 
who  gave  you  a  law  for  your  heart  and  life,  and  who  will  quickly  call  you  to  an 
account  of  every  thought,  word,  and  deed, — and  never  think  of,  never  tremble  at 
the  view  of  your  appearance  before  his  tribunal,  or  of  your  lying  for  ever  under 
his  infinite  wrath  ?  Have  ye  not  seen,  tasted,  and  felt,  '  that  God  is  good  V  Have 
ye  not  heard,  have  ye  not  known,  what  he  hath  done  lor  the  eternal  salvation  of 
sinful  men?  and  will  ye  render  him  contempt  and  hatred  for  all  his  bounty  and 
love? — Have  you  a  natural  principle  of  regard  to  your  own  preservation  and  wel- 
fare,— and  yet  will  ye  counteract  it,  by  a  malicious  and  obstinate  refusal  of  our 
infinitely  lovely  Lord  Jesus,  and  all  his  everlasting  righteousness,  mercy  and  grace  1 
— Hath  God  implanted  in  your  breast  a  tender  compassion  towards  the  very  beasts 
that  perish, — and  yet  will  ye  be  so  inhumanly  cruel  as  to  break  the  hearts  of  your 
godly  parents,  masters,  ministers,  or  neighbours, — and,  if  possible,  break  the  heart 
of  our  infinitely  gracious  Redeemer,  and  his  Father  and  blessed  Spirit,  by  your 
crucifying  him  afresh,  trampling  his  covenant  and  blood  under  your  feet,  and  mur- 
dering your  own  soul  ? — Alas !  will  you  employ  your  vigorous  minds  in  thinking  on, 


m^ 


usefulness  for  you  1 — Why  indulge  sucBlpBltwl^ 
the  grace  of  God  ?— Why  encourage  aticL  ,||U<|mqjl^i 
hardness  of  heart  ? — Why  cherish  sucti  tilUipf  ( i  a 
—to  the  perishing  pleasures  and  profit')  Mpina 
malice  and  enmity  against  Jesus  Christ 
' make  light  of,'  and 'neglect'  his  infini 
tion.' — Oh  !  that  you  but  felt '  the  word 
two-edged  sword,  piercing  oven  to  the 
joints  and  marrow,  as  '  a  discerner  of  the 
that  ye  but  knew  the  infinite  sinfulness 
everlasting  misery  which  awaits  you  !— 
tory  and  infallible  declarations  of  the  al 
of  your  state  and  nature,  that, '  Except 
dren,  ye  shall  not  enter  into  the  kingdo 
he  cannot  see  the  kingdom  of  God : — E! 
enter  into  the  kingdom  of  God: — If 
creature :  all  old  things  are  passed  away 
Jesus  neither  circumcision  nor  uncircui 
ture.'    Without  holiness,  'no  man  sha 
again  *  by  God, '  to  lively  hope,  by  the  r 
again  of  incorruptible  seed,  by  the  woi 
with  his  deceitful  lusts,  and  putting  on 
in  '  knowledge,  righteousness,'  and  •  truiJ 
Bire  the  sincere  milk  of  the  word,  th  it 
have  not  the  Spirit  of  Christ,  he  is  none 
of  youth,  while  your  faculties  are  fresh 
tender  and  lively, — while  your  lusts  art 
and  your  worldly  cares  less  embarrassi 
redeeming  lore,  which  ye  so  unthinking! 
grace,  which  ye  so  wickedly  despite ;  al 

which  ye  so  madly  resist !— O  that  ye  but"  knew~tRe  '  riches  of  the  glory  ^ 
pel,  which  is  Christ  in  you  the  hope  of  glory  !'— that  ye  but  apprehended,  with  all 
saints,  '  what  is  the  breadth,  and  length,  and  depth,  and  height,'  and  knew  the 
power  and  the  '  love  of  Christ,  which  passeth  knowledge,  that  ye  might  be  filled 
with  all  the  fulness  of  God.' 
O  think  !  with  astonishment  think,  what  kind  of  preparations  God  hath  made  for 


e  gos- 


YOUNG  READERS  OF  THIS  CATECHISM.  11 

your  everlasting  salvation  ; — how  he  '  so  loved  the  world,  that  he  gave  his  oniy-be- 
ffotten  Son,  that  whosoever  believeth  on  him  shall  not  perish,  but  have  everlasting 
life  ! — how  he  set  him  '  up  from  everlasting,'  as  our  Surety,  who  engaged  his  heart 
to  approach  to  the  Lord,  and  delight  to  do  his  will  in  ransoming  and  saving  us, — 
how,  in  his  incarnation,  he  brought  him  into  this  world  'in  the  likeness  of  sinful 
flesh,'  the  '  man '  his  '  fellow,' — and  our  '  near  kinsman  and  brother,  born  for  adver- 
sity!' — how  he  'made  him  under  the  law,'  and  exacted  from  him  all  the  infinite 
debt  of  obedience  and  suffering  due  from  us  1 — '  that  he  might  redeem  us  that  were 
under  the  law  1' — how  '  he  made  him  to  be  sin  for  us,  who  knew  no  sin,  that  we,' 
who  knew  nothing  but  sin, '  might  be  made  the  righteousness  of  God  in  himl' — how 
he  made  him  '  a  curse  for  us,'  that  we  men,  wo  Gentiles,  might  be  '  blessed  in  him 
with  all  spiritual  blessings  in  heavenly  places  !' — how  he  put  him  to  grief — to  death 
—for  us,  that  we  might  live  through  him,  in  the  joy  of  the  Lord  1— how  he  '  deliv- 
ered '  him  '  for  our  offences,'  and  '  raised'  him  '  again  for  our  justification  ;' — '  Gave 
him  glory'  for  himself  and  unbounded  fulness  of  gifts,  'for  men,  yea,  for  the  rebel- 
lious, that  our  faith  and  hope  might  be  in  God  I' — and  how  he  hath  made,  and  in  his 
gospel,  and  its  influence,  maketh  him  to  us.  '  wisdom,  and  righteousness,  and  sanc« 
tification,  and  redemption!'— And,  O  think  with  application  think— with  what  infi- 
nite candour,  and  compassionate  earnestness,  Jehovah,  Son,  and  Holy  Ghost,  by  all 
his  words,  declarations,  invitations,  commands,  promises,  and  threatenings ; — ^by 
all  his  works,  as  therewith  connected  ; — by  all  his  mercies  and  judgments ; — by  all 
his  ordinances  and  ministers  ; — by  all  your  needs  in  time  and  eternity ; — by  all  your 
desires — and  by  all  your  vows  and  engagements; — calls,  beseecheth,  intreats,  ob- 
tests, and  expostulates  with  you,  to  receive  himself,  and  all  his  full  and  everlasting 
salvation,  offered  to  you  in  the  gospel,  '  freely,  without  money  and  without  price  !' 
Alas !  my  dear  young  men  and  women,  why  are  you  so  prone  to  hunt  after, 
listen  to,  and  comply  with  every  temptation  of  Satan,  your  destroyer ; — every  en- 
ticement of  your  vain  companions  : — every  su<,'gestion  of  your  foolish  and  wicked 
heart, — to  your  temporal  and  eternal  ruin  : — and  yet  so  deaf,  so  averse  to,  and  ob- 
Btinate  against  the  most  earnest  entreaties  of  the  great  God,  your  Saviour? — Do 
they  love  you  more ;  or  have  they,  or  will  they,  or  can  they  do  more,  for  your 
everlasting  welfare,  than  he  1 — Why,  by  your  ready  compliance  with  every  thing 
ruinous — and  by  your  obstinate  resistance  of  all  attempts  to  promote  your  truo 
holiness  and  happiness, — do  you  labour  to  pull  down  everlasting  destruction  upon 
your  own  heads  ? — Why  thus  labour  to  extract  your  most  dreadful  ruin  from  all  the 
perfections  of  a  gracious  God ; — from  all  the  persons  of  the  Godhead ; — from  all  his 
purposes,  covenants,  words,  and  works ; — and  from  all  persons,  and  their  actions, 
with  whom  you  are  connected,  or  do  converse? 

Nay,  my  beloved  children,  whom  I  wish  for  my  '  joy  and  crown  in  t  ;e  day  of  t  le 
Lord.' — When  so  much  of  the  best  of  your  time  is  already  spent  in  vanity  and 
wrath; — when  death,  judgment,  and  eternity  hasten  to  meet  you; — when  your 
judgment  now  of  a  long  time  '  lingereth  not,'  your  '  damnation  slumbereth  not ;' — 
why  should  you  delay  your  deepest  concern,  about  your  eternal  salvation,  one  mo- 
ment more  ? — Why  defer  coming  to  an  infinitely  gracious  Redeemer, — to  the  '  Lord 
God  merciful  and  gracious,  long-suffering,  and  abundant  in  goodnesf  and  truth, 
keeping  mercy  forthousands,  and  forgiving  iniquity  transgression,  and  sin  ?' — Why 
delay,  when  called  ' from  darkness '  to  God's  •  marvellous  light;'  called  to  receive 
'  redemption  through  Jesus'  blood  ;— to  receive  out  of  his  fulness  and  grace  for 
grace;— called  to  the  fellowship  of  God'sSon;' — called  to  be  'heirs  of  God,  and 
joint  heirs  with  Christ  ?' — Why  lose  another  year,  another  month,  another  hour,  an- 
other moment,  without  the  enjoyment,  the  infinitely  sweet  enjoyment,  of  God  in 
Christ,  as  your  Father,  Husband,  Friend,  and  Portion »    Why  hide  yourselve* 


12         AN  ADDRESS  TO  THE  YOUNG  READERS,  ETC. 

'  among  the  stuff '  of  vain  or  earthly  cares,  when  a  '  kingdom  which  cannot  be 
moved,'  is  offered  unto  you  ? — Why,  to  render  your  eternal  damnation  more  cer- 
tain, and  more  dreadful,  every  moment,  and  your  way  of  escape  more  difficult, — 
should  you  remain  among  devils,  and  carnal  companions,  and  filthy  lusts,  when 
Jesus  is  lifting  up  his  voice  and  crying,  '  Whosoever  will  let  him  come  unto  me. — 
Come  unto  me  all  ye  that  labour  and  are  heavy  laden,  and  I  will  give  you  rest. 
Him  that  cometh  unto  me  I  will  in  no  wise  cast  out. — Arise  my  love,  my  polluted 
one,  and  come  away.  Come  with  mo  from  Lebanon,  with  me  from  Lebanon. — Come 
ye  to  the  waters ;  yea,  come,  buy  wine  and  milk,  without  money  and  without 
price.  Incline  your  ear,  and  come  unto  me  ;  hear,  and  your  soul  shall  live :  and  I 
will  make  an  everlasting  covenant  with  you,  even  the  sure  mercies  of  David.' 
Eat  ye  '  that  which  is  good,'  and  let  your  soul  delight  itself  '  in  fatness.  Behold  I 
stand  at  the  door  *  of  thine  heart,  '  and  knock :  Open  to  rae,  my  sister,  my  love,  my ' 
defded  ;  '  for  my  head  is  filled  with  the  dew,  and  my  locks  with  the  drops  of  the 
night.'  When  you  hasten  from  storms,  from  trouble,  from  outward  danger,  why 
not  make  haste  to  Jesus,  the  refuge,  the  hope,  set  before  you?— When  he  saith, 
'To-day  if  ye  will  hear  my  voice,'  harden  not  'your  hearts;  now  is  the  accepted 
time;  now  is  the  day  of  salvation  ;'  why  should  you  say.  To-morrow  ?  When  he 
waits  to  be  gracious,  and  exalteth  himself  to  '  shew  mercy,' — why  tire  out  his  pa- 
tience till  he  '  shut  up  all  his  tender  mercies  in  his  wrath  ?'  Is  '  it  a  small  thing  for 
you  to  weary  men,' — weary  parents,  and  ministers  ?  '  But  will  ye  weary  my  God 
also?' 

Lord  Jesus,  make  haste  to  convince,  to  convert,  to  save,  the  rising  generation  in 
Britain.  They  perish — they  perish  !  O  Redeemer,  make  no  tarrying.  Now  be  an 
accepted  time ;  now  be  a  day  of  salvation.  Save  now,  O  Lord,  we  beseech  thee ; 
eend  now  prosperity. 


CATECHISM. 


Q.UEST.  I.   What  is  the  chief  end  of  man  ? 
Answ.  Man's  chief  end  is  to  glorify  God,  and  to 
enjoy  him  for  ever. 

Q.  What  do  you  mean  by  that  end  which  all  men  pro- 
pose in  their  actions  1 — A.  That  which  they  seek  to  obtain 
in  and  by  their  actions. 

Q.  What  ought  man  to  make  his  chief  or  highest  end  1 — 
A.  The  glorifying  and  enjoying  of  God,  Rom.  ix.  36. 

Q.  Why  ought  man  to  make  the  glory  of  God  his  chief 
end  '\ — A.  Because  it  was  God's  chief  end  in  making,  pre- 
serving, and  redeeming  man,  Prov.  xvi.  4. 

Q.  May  man  have  no  otiier  end  in  any  of  his  actions  1 — 
A.  Yes  ;  but  it  must  be  a  subordinate  end,  which  tends  to 
obtain  the  chief  end,  1  Cor.  x.  31. 

Q.  What  may  be  some  of  men's  subordinate  ends? — A. 
To  provide  food  and  raiment,  and  procure  health,  peace, 
hberty,  and  safety  to  themselves  or  others. 

Q.  How  many  parts  doth  man's  chief  end  consist  of? — 
A.  Two  ;  his  chief  duty,  which  is  to  glorify  God  ;  and  liis 
chief  happiness,  which  is  to  enjoy  God. 

Q.  How  is  the  glory  of  God  usually  distinguished  ? — ^A. 
Into  his  essential  and  declarative  glory. 

Q.  What  is  the  essential  glory  of  God? — A.  That 
which  he  is  and  hath  in  himself,  Exod.  xiii.  14. 

Q.  What  is  God's  declarative  glory  ? — A.  The  shewing 
forth  of  his  glory  in  and  by  his  creatures,  Isa.  v,  16. 

Q.  Can  we  add  any  thing  to  that  glory  which  God  hath 
in  himself? — A.  No  ;  for  it  is  infinite.  Job  xi.  7. 

Q.  How  then  do  creatures  glorify  God  ? — A.  ^y  shew- 
ing forth  or  declaring  that  he  is  glorious. 

Q.  How  do  beasts  and  lifeless  creatures  glorify  God  ? — 
A.  God  shews  forth  his  glory  in  and  by  them. 

Q.  How  do  devils  and  wicked  men  glorify  God  ? — ^A. 
Not  willingly ;  but  God  over-rules  their  works,  however 
sinful,  to  his  own  glory.  Psalm  Ixxvi.  10. 

Q.  How  ought  angels  and  men  to  glorify  God  ? — A.  By 
2 


14  OF  MAN^S    CHIEF    END. 

doing  all  things  with  a  view  to  shew  forth  and  declare  his 
glory,  Psalm  xcvi.  7,  and  cvii.  8,  15,  21. 

Q.  With  what  ought  we  to  glorify  God  1 — A.  With  our 
hearts,  lips,  and  lives,  Psalm  ciii.  1. 

Q.  How  should  we  glorify  God  with  our  hearts  1 — A.  By 
knowing,  trusting  in,  loving,  admiring,  adoring,  and  remem- 
bering him,  1  Chron.  xxivii.  9,  Psalm  ciii.  1. 

Q.  How  should  we  glorify  him  with  our  lipsl — A.  By 
praying  to,  praising,  and  commending  him. 

How  should  we  glorify  him  with  our  lives? — A.  By 
doing  every  thing  which  he  commands  out  of  love  to  him, 
Deut.  X.  12,  Matth.  xvii.  37,  38. 

Q.  How  did  Adam  in  innocency  glorify  God  ? — ^A.  By 
giving  perfect  obedience  to  his  law,  Eccl.  vii.  29. 

Q.  Do  men  still  answer  their  chief  end  in  glorifying 
God  1 — A.  No ;  All  men  have  sinned,  and  come  short  of 
the  glory  of  God,  Rom.  iii.  9 — 23. 

Q.  Hath  God  then  lost  his  end  in  making  man  1 — A. 
No  ;  he  will  glorify  his  justice  in  damning  some  men,  and 
his  mercy  in  saving  others,  Rom.  ix.  22,  23. 

Q.  Who  hath  most  eminently  glorified  God  ] — ^A.  Christ. 

Q.  Where  hath  Christ  glorified  God  1 — A.  Both  on  earth 
and  in  heaven,  Heb.  i.  3. 

Q.  How  did  Christ  glorify  God  on  earth "? — A.  By  obey- 
ing his  law,  and  suflfering  his  wrath,  in  the  room  of  elect 
sinners,  John  xvii.  4,  Matth.  xx.  28. 

Q.  How  doth  Christ  glorify  God  in  heaven  1 — A.  By 
pleading  for  his  elect,  and  sending  his  Spirit  to  apply  his 
purchased  redemption  to  them,  John  xiv.  16,  17. 

Q.  When  doth  a  sinner  begin  to  glorify  God  aright  1 — 
A.  When  he  first  believetli  in  Christ,  1  John  v.  10. 

Q.  How  doth  faith  or  believing  glorify  God  1 — A.  It 
credits  his  word,  unites  us  to  Christ,  and  so  makes  us  fi-uit- 
ful  in  good  works,  Rom.  v.  20,  John  xv.  5. 

Q.  What  is  a  good  work "? — A.  A  work  commanded  by 
God's  law,  performed  in  his  strength,  from  a  love  to,  and 
with  a  view  of  glorifying  him. 

Q.  Doth  faith  make  us  glorify  God  in  all  our  works  1 — 
A.   Yes  ;   1  Cor.  x.  31,  Psalm  cxv.  1,  2,  Rom.  xiv.  8. 

Q.  How  doth  faith  make  us  glorify  God  in  our  natural 
actions,  as  eating  or  drinking,  ifec.  1 — A.  By  making  us 
seek  and  receive  a  covenant-right  to,  and  thank  God  for  our 
food  and  raiment ;  and  use  them  to  fit  our  bodies  for  the 
service  of  God,  Rom.  viii.  32,  Deut.  viii.  10. 


15 

Q.  How  doth  faith  make  us  glorify  God  in  our  civil  bu- 
siness ? — A.  By  making  us  diligent  in  our  trades  and  call- 
ings, from  a  regard  to  God's  command ;  and  causing  us  to 
use  the  gains  of  them  to  his  glory,  Isa.  xxiii.  18. 

Q.  How  doth  faith  make  us  glorify  God  in  religious  ser- 
vices ? — A.  It  makes  us  perform  them  in  the  strength  of 
Christ's  Spirit,  and  look  for  acceptance  of  them  only  through 
his  merit  and  intercession,  1  Peter  ii.  5. 

Q.  What  should  we  aim  at  next  to  the  glorifying  of 
God  1 — A.  The  enjoying  of  him.  Psalm  xliii.  4. 

Q.  What  is  meant  by  the  enjoying  of  God  ? — A.  The 
receiving,  Uving  on,  and  rejoicing  in  him  as  our  portion, 
Psalm  xvi.  5,  6,  Isa.  Ix.  19,  20. 

Q.  Why  should  we  seek  to  enjoy  God  1 — A.  Because 
he  only  is  a  suitable  and  sufficient  person  for  our  souls,  Hab. 
iii.  17,  18,  Psalm  cxlii.  4,  5,  Ixxiii.  25,  26. 

Q.  Why  cannot  the  riches,  honours,  and  pleasures  of  this 
world  be  a  satisfying  portion  to  our  souls  1 — A.  Because 
they  are  vain  and  empty,  unsuited  to  the  spiritual  nature, 
and  disproportionate  to  the  boundless  desires  of  our  immor- 
tal souls,  Matth.  xvi.  26,  Psalm  Ixxiii.  25. 

Q.  How  did  Adam  in  innocency  enjoy  God  ? — A.  By 
perfect  friendship  and  fellowship.  But  sin  quickly  broke  up 
that,  Isa.  lix.  2,  Rom.  v.  11,  Gen.  iii. 

Q.  What  do  all  men  now  by  nature  enjoy  instead  of 
God  1 — A.  Sin,  Satan,  and  the  world,  1  John  ii.  16. 

Q.  How  do  they  enjoy  these  1 — A.  They  have  sin  as 
their  pleasure,  Satan  as  their  prince  and  father,  and  the 
world  as  their  portion,  Heb.  xi.  25,  John  viii.  44. 

Q.  Can  we  enjoy  God  in  our  natural  estate  1 — A.  No  ; 
for  what  communion  hath  light  with  darkness,  or  Christ 
with  Belial?  2  Cor.  vi.  14,  15. 

Q.  Is  there  any  way  to  recover  the  lost  enjoyment  of 
God  1 — A.  Yes,  by  Christ  alone.  Acts  iv.  12,  Eph.  ii.  18. 

Q.  When  doth  a  sinner  first  begin  to  enjoy  God  1 — A. 
When  he  first  receives  Christ,  and  rests  on  him. 

Q.  In  what  means  and  ordinances  is  God  to  be  enjoyed? 
— A.  In  prayer,  reading  or  hearing  God's  word,  medita- 
tion, fasting,  receiving  the  sacraments,  &c. 

Q.  Do  the  saints  often  enjoy  God  in  these  ordinances? — 
A.  Yes ;  for  these  are  their  great  delight,  and  tliey  are 
much  engaged  in  them,  Psalm  xxvii.  4,  and  Ixxxiv.  10. 

Q.  What  satisfaction  doth  a  soul  find  in  the  enjoyment 


16 

of  God  ? — A.  Unspeakably  more  than  in  the  abundance  of 
all  worldly  good  things,  Psalm  iv.  6 — 8. 

Q.  Where  and  when  do  the  saints  enjoy  God  1 — A.  On 
earth  in  this  life,  and  in  heaven  hereafter. 

Q.  How  is  God  enjoyed  in  this  life  on  earth  1 — A.  By 
our  receiving  the  influences  of  his  grace,  and  having  his 
love  shed  abroad  in  our  hearts,  1  John  i.  3.  7. 

Q.  How  is  God  enjoyed  in  heaven  ? — A.  By  our  being 
ever  with  him,  and  receiving  that  fulness  of  joy  which  is  at 
his  right  hand,  Psalm  xvi.  11,  and  xvii.  15. 

Q.  Wherein  doth  the  enjoyment  of  God  on  earth,  and 
that  in  heaven  agree  1 — A.  It  is  the  same  God  who  is  en- 
joyed ;  and  the  enjoyment  of  him  here  as  truly  humbles 
and  satisfies  the  heart,  as  that  in  heaven. 

Q.  In  what  do  they  differ  1 — A.  In  the  manner  and  mea- 
sure of  enjoyment. 

Q.  How  do  they  differ  in  the  manner  of  enjoyment  ? — 

A.   Here  God  often  hides  himself,  and  we  enjoy  him  through 

means  and  ordinances  as  through  a  glass  darkly ;  but  in 

heaven  we  will  enjoy  him  uninterruptedly  and  immediately, 

'^    and  see  him  face  to  face,  1  Cor.  xiii.  12. 

Q.  How  do  they  differ  in  the  measure  of  enjoyment?— 
A.  Here  we  enjoy  God  only  in  part ;  but  hereafter  we  shall 
enjoy  him  fully,  1  Cor.  xiii.  12,  1  John  iii.  2. 

Q.  Shall  the  saints  in  heaven  receive  into  their  souls  all 
the  infinite  fulness  and  sweetness  that  is  in  God  "? — A.  No ; 
but  their  finite  souls  shall  be  filled  with  as  much  of  it  as  they 
can  hold,  Eph.  iii.  19,  Psalm  xvii.  15. 

Q.  What  is  the  sure  pledge  and  earnest  of  our  enjoying 
God  in  heaven  1 — A.  Our  enjoyment  of  him  here.  Psalm 
Ixxiii.  24.  26. 

Q.  Why  is  the  glorifying  of  God  placed  before  the  en- 
joyment of  him  1 — A.  Because  the  glory  of  God  is  of  more 
value  than  our  happiness,  Isa.  xl.  17. 

Q.  Whether  is  our  glorifying  or  enjoying  of  God  first  in 
order  1 — A.  We  must  first  enjoy  God  in  his  gracious  influ- 
ences, and  then  glorify  him ;  and  this  leads  on  to  further 
enjoyment  of  him.  Psalm  cxix.  32. 

Q,.  Is  our  delight  in  the  glory  or  glorious  excellencies  of 
God  as  satisfying  to  us,  to  be  our  chief  end  or  motive  in  our 
actions,  religious  or  moral? — A.  No  ;  but  our  shewing  forth 
the  honour  of  these  glorious  excellencies,  Isa.  ii.  11,  Psal. 
xvi.  4,  Isa.  xliii.  21. 

Q.  Why  may  we  not  make  our  own  delight  in  the  glory 


OP    THE    SCRIPTURES.  Xf 

of  God  as  satisfying  to  our  desires,  our  chief  end  and  mo- 
tive ? — A.  Because  this  would  be  a  setting  up  of  our  own 
happiness  above  the  glory  of  God. 

Q.  Who  alone  may  expect  to  enjoy  God  in  heaven  1 — 
A.  Only  such  as  glorify  him  on  earth,  Heb.  xii.  14. 

Q.  Why  are  the  glorifying  and  enjoying  of  God  joined 
as  one  chief  end  ? — A.  Because  none  can  obtain  or  rightly 
seek  the  one  without  the  other,  1  Cor.  xv.  58. 

Q.  How  do  we  most  highly  glorify  God  1 — A.  By  re- 
ceiving and  enjoying  him  most  fully. 

Q.  What  chiefly  secures  our  enjoyment  of  God  ? — A. 
The  concern  of  the  glory  of  God  in  it. 

Q.  How  is  the  glory  of  God  concerned  in  our  enjoy- 
ment of  him  1 — A.  All  his  attributes  are  in  Christ  engaged 
for  our  enjoyment  of  him ;  .and  their  glory  shines  brightly 
in  fulfilling  ihese  engagements,  Isa.  xxx.  18. 

Q.  How  long  shall  the  saints  glorify  and  enjoy  God  1 — 
A.  To  all  eternity  ;  for  we  shall  ever  be  with  the  Lord^  1 
Thess.  iv.  17,  Isa.  Ix.  19,  20. 

Q.  What  are  the  grounds  which  secure  the  eternal  en- 
joyment of  God  to  believers  1 — A.  The  infinite  and  eternal 
love  of  God  ;  the  extent  of  his  promise  ;  and  the  infinite 
merit,  and  eternal  intercession  of  Christ. 

Quest.  2.  What  rule  hath  God  given  to  direct  us, 
how  ice  may  glorify  and  enjoy  him  7 

Answ.  The  word  of  God,  which  is  contained  in 
the  scriptures  of  the  Old  and  New  Testament,  is  the 
only  rule  to  direct  us  how  we  may  glorify  and  enjoy 
him. 

Q.  Whence  is  it  that  we  need  a  rule  to  direct  us  how  to 
glorify  and  enjoy  God  1 — A.  Because  God  is  our  sovereign, 
and  being  infinite,  is  so  much  unknown  to  us. 

Q.  Who  alone  can  give  us  a  rule  for  these  ends  \ — A. 
God  only  ;  for  he  only  hath  sufllicient  wisdom  and  authori- 
ty to  prescribe  a  sufficient  rule,  2  Tim.  iii.  16,  17. 

Q.  What  is  the  rule  which  God  hath  given  for  man's  di- 
rection 1 — A.  The  declaration  of  his  own  will. 

Q.  How  did  God  shew  this  rule  to  Adam  before  the  fall  ? 
— A.  Mostly  by  the  light  of  nature  within  him,  and  the 
works  of  creation  and  providence  without  him. 

Q.  Did  he  not  shew  his  will  wholly  to  Adam  by  these 
means'? — A.  No  ;  the  time  of  the  Sabbath,  and  the  prohi- 


18  OP   THE   SCRIPTURES. 

bition  to  eat  of  the  tree  of  knowledge,  were  made  known  to 
him  by  immediate  revelation,  Gen.  ii. 

Q.  How  far  are  the  hght  of  nature,  and  works  of  crea- 
tion and  providence,  now  of  use  as  a  rule  to  men? — ^A. 
They  so  far  make  known  the  perfections  of  God,  and  part 
of  our  duty,  as  renders  us  inexcusable  when  we  disobey 
him,  Rom.  i.  20,  and  ii.  14,  15. 

Q.  Are  these  things  now  a  sufficient  rule  to  lead  us  to 
happiness  1 — A.  No ;  for  sin  hath  made  us  blind  and  fool- 
ish in  the  matters  of  God,  1  Cor.  ii.  14. 

Q.  If  our  reason  were  as  extensive  as  ever  Adam's  was, 
could  it  now  lead  us  to  holiness  or  happiness  1 — A.  No ;  for 
sin  hath  fixed  a  gulf  between  God  and  us,  through  which 
our  reason,  however  extensive,  could  never  shew  us  a  pas- 
sage, Isa.  xlix.  24. 

Q.  Hath  God  given  us  any  rule  that  can  direct  sinful 
men  to  holiness  and  happiness  1 — A.  Yes  ;  the  Bible,  or 
holy  scriptures,  2  Peter  i.  19 — 21. 

Q.  Why  is  that  rule  called  the  Bible  or  Book  1 — A.  Be- 
cause it  is  far  better  than  all  other  books. 

Q.  What  makes  it  so  1 — A.  It  is  the  woi^d  of  God,  the 
testament  of  Christ,  and  of  the  greatest  use  to  men. 

Q.  Why  are  the  scriptures  called  the  word  of  God  t — A. 
Because  they  were  given  by  the  inspiration  of  his  Spirit, 
2  Peter  i.  21,  Heb.  i.  1,  2  Tim.  iii.  15,  16,  17. 

Q.  How  do  you  prove  the  scriptures  to  be  the  word  of 
God  1 — A.  By  the  stamp  of  God  that  is  to  be  seen  upon 
them  ;  for  none  can  speak  like  him,  John  vi.  63. 

Q.  What  is  that  stamp  of  God  which  is  imprinted  upon 
the  scriptures  1 — A.  That  majesty,  holiness,  light,  and  effi- 
cacy which  appear  in  them.  Psalm  xiv.  7,  8,  9. 

Q.  Wherein  doth  the  majesty  of  the  scriptures  appear  ? 
— A.  God  therein  is  described,  and  speaks  in  the  most  lofty 
manner :  therein  sins  are  forbidden  which  God  only  can 
know  or  condemn  ;  duties  required  that  God  only  can  com- 
mand ;  and  promises  and  threatenings  are  made  which  God 
only  can  accomplish,  Isa.  Ivii.  15,  16. 

Q.  What  divine  holiness  appears  in  the  scriptures  1 — A. 
There  every  holy  thing  is  strictly  required,  and  every  un- 
holy thing  is  forbidden  ;  and  all  the  means  and  motives  to 
perform  duty,  and  avoid  sin,  are  clearly  shown,  and  warmly 
pressed,  1  Pet.  i.  13 — ^23. 

Q.  What  divine  light  appears  in  the  scriptures? — A. 


OP    THE    SCRIPTURES.  19 

There  mysteries  are  revealed  which  God  only  knew,  or  can 
comprehend,  Col.  i.  26,  1  Tim.  iii.  16. 

Q.  What  are  some  of  those  mysteries  ? — A.  The  mys- 
tery of  the  persons  in  one  Godhead  ;  of  Christ,  the  Son  of 
God,  his  becoming  man ;  and  our  union  with  him,  &c.  1 
John  V.  8,  Isa.  vii.  14,  Eph.  v.  30,  32. 

Q.  What  divine  efficacy  or  power  have  the  scriptures  ? — 
A.  They  are  the  means  of  convincing,  converting,  and 
quickening  dead  and  obstinate  sinners  ;  and  of  comforting 
those  that  are  cast  down,  Psal.  xix.  7,  8. 

Q.  By  what  other  arguments  may  we  be  convinced  that 
the  scriptures  are  the  word  of  God  ? — A.  By  their  antiqui- 
ty, harmony,  scope,  success,  accomplishment  of  prophecies, 
and  confirmation  by  miracles  and  the  blood  of  martyrs. 

Q.  What  is  their  antiquity  ? — A.  Their  being  written  in 
part  before  all  other  books  ;  and  giving  us  the  only  rational 
account  of  ancient  things,  such  as  the  creation,  the  fall, 
flood,  and  dispersion  of  men  at  Babel. 

Q.  What  do  you  call  the  harmony  of  the  scriptures  ? — 
A.  The  agreement  of  every  part  one  with  another. 

Q.  How  is  this  a  proof  of  their  being  the  word  of  God  1 — 
A.  Because  it  is  impossible  that  such  a  number  of  writers, 
in  so  many  different  ages  and  places,  could  ever  of  them- 
selves so  agree,  in  opposition  to  the  common  inclinations 
of  men. 

Q.  Doth  no  part  of  scripture  really  contradict  another  1 — 
A.  No ;  though  some  parts  seem  to  contradict  others,  as 
John  X.  30,  with  xiv.  28. 

Q.  How  may  seemingly  contradictory  scriptures  be  re- 
conciled?— A.  By  considering  that  these  different  scrip- 
tures either  speak  of  different  things,  or  of  different  views 
of  the  same  thing,  Rom.  i.  3,  4,  and  ix.  6. 

Q.  What  is  the  scope  and  design  of  the  scriptures  ? — A. 
To  humble  all  men,  and  give  all  the  glory  to  God. 

Q.  What  success  have  the  scriptures  had? — ^A.  The  gross 
manners  of  many  nations  have  been  reformed  ;  and  multi- 
tudes of  most  wicked  men  have  been  gained  to  deny  ungod- 
liness and  worldly  lusts,  and  to  live  soberly,  righteously, 
and  godly,  by  means  of  the  scriptures,  though  published  by 
the  meanest  instruments,  notwithstanding  the  combined  op- 
position of  hell  and  earth  against  them.  Acts  i — xx. 

Q.  Of  what  prophecies  doth  the  accomplishment  prove 
the  scriptures  to  be  the  word  of  God  ? — A.  The  prophecies 
of  Israel's  entrance  into,  and  deliverance  from  Egypt  and 


20  OP    THE    SCRIPTURES. 

Babylon  ;  and  of  the  destruction  of  Chaldea,  Egypt  and 
Tyre;  and  of  the  rise  and  fall  of  the  Persian,  Grecian,  and 
Roman  Empires  ;  and  of  the  birth  and  death  of  Christ,  &.c. 

Q.  How  doth  the  accomplishment  of  such  prophecies 
prove  the  divinity  of  the  scriptures  ? — A.  Because  none  but 
God  could  foretell  future  events,  depending  on  a  multitude 
of  second  causes,  in  so  particular  a  manner,  and  at  such  a 
distant  time,  before  they  took  place. 

Q.  What  miracles  have  been  wrought  to  confirm  the 
scriptures  1 — A.  The  plagues  of  Egypt ;  the  dividing  of  the 
Red  Sea;  causing  the  sui^^  to  stand  still ;  raising  the  dead  ; 
giving  sight  to  such  as  were  blind,  &lc. 

Q.  How  do  miracles  confirm  the  divinity  of  the  scrip- 
tures 1 — A.  Because  God  would  never  work  miracles  to 
confirm  any  imposture,  Heb.  ii.  3,  4. 

Q.  But  may  not  Satan,  &-c.  work  miracles'? — A.  He 
may  work  counterfeit,  but  no  true  miracles. 

Q.  Wherein  doth  a  counterfeit  miracle  diff*er  from  a  true 
one  1 — A.  Besides  a  difference  in  their  natures,  all  true 
miracles  confirm  doctrines  leading  to  a  virtuous  and  holy 
life ;  but  counterfeit  miracles  always  confirm  falsehoods 
and  wicked  practices,  Deut.  xiii.  5,  2  Thess.  ii. 
-  Q,.  Why  doth  not  God  still  work  miracles  for  the  con- 
firmation of  the  scriptures  ? — A.  Because  they  are  only  ne- 
cessary to  establish  truth  at  first,  and  to  awaken  the  world 
to  consider  and  receive  it ;  and  if  always  wrought,  be  es- 
teemed common  things,  and  make  no  impression  on  the 
minds  of  men,  Exod.  iv. — xiv,  &c. 

Q.  How  do  the  sufferings  of  martyrs  prove  the  divinity 
of  the  scriptures'? — A.  So  many  millions  could  never  have 
borne  such  cruel  torments  for  their  adherence  to  the  scrip- 
tures, with  such  calmness,  patience,  and  joy,  if  God  had 
not  assisted  them,  Heb.  xi.  35 — 39. 

Q.  Why  might  not  good  angels  be  the  authors  of  the 
scriptures? — A.  Because  these  could  never  pretend  to  be 
God ;  nor  speak  without  his  commission,   Psal.  ciii.  20. 

Q.  Why  might  not  Satan  have  been  their  author? — A. 
Because  they  wholly  tend  to  the  ruin  of  his  kingdom  and 
interest  in  the  world,  2  Tim.  iii.  15. 

Q.  How  do  you  prove  that  the  scriptures  cannot  be  a 
forgery  and  imposture  of  the  writers?— A.  Because  the 
writers  candidly  relate  their  own  failings;  and  the  tenden- 
cy of  the  scriptures  to  condemn  all  deceits,  and  sinful  in- 
clinations and  practices,  under  the  severest  penalties,  ex- 


OP    THE    SCRIPTURES.  21 

posed  the  penman  to  the  rage  and  hatred  of  the  world ; 
whereas  impostors  conceal  their  own  vices,  and  flatter 
men's  corruptions,  in  order  to  procure  carnal  pleasures, 
honours,  or  riches  to  themselves. 

Q.  Can  an  unbeliever  discern  the  stamp  of  God  in  the 
scriptures,  or  be  by  the  above  arguments  savingly  convin- 
ced that  they  are  the  word  of  God  ? — A.  No  ;  but  he  may 
be  rationally  convinced  that  they  are  so,  Acts  xxvi.  28. 

Q.  What  hinders  unbehevers  from  discerning  the  stamp 
of  God  in  the  scriptures  when  they  read  theml — A.  Satan 
hath  blinded  their  minds,  2  Cor.  iv.  3. 

Q.  How  may  we  attain  to  a  saving  persuasion  that  the 
scriptures  are  the  word  of  God. — A.  Only  by  the  Spirit's 
powerful  application  of  them  to  our  heart,  1  Cor.  ii. 

Q.  What  is  the  formal  reason  and  ground  of  a  saving 
faith  of  what  the  scriptures  teach? — A.  The  authority  and 
faithfulness  of  God  therein  spiritually  discerned,  2  Thess. 
ii.  13.  2  Chron.  xx.  20. 

Q.  Doth  the  authority  of  the  scriptures  depend  on  the 
church  1 — A.  No ;  for  the  church  is  founded  on,  and  derives 
all  her  authority  from  them,  Eph.  ii.  20. 

Q.  Why  then  is  the  church  called  the  pillar  and  ground 
of  truth  ? — A.  Because  tlie  church  keeps  and  pubUshes 
the  scripture,  Rom.  iii.  2.  Isa.  ii.  3. 

Q.  Do  the  scriptures  derive  any  authority  from  man's 
reason? — A.  No:  they  derive  it  from  God  only. 

Q.  If  we  find  in  them  any  thing  which  we  reckon  con- 
trary to  reason,  may  we  reject  it? — A.  No;  for  as  the 
lieavens  are  higher  than  the  earth,  so  are  God's  thoughts, 
the  scriptures,  higher  than  our  thoughts,  Isa.  Iv.  9. 

Q.  Why  is  the  Bible  called  the  scriptures  or  writings  ? 

A.  Because  of  its  distinguished  excellency  above  all 
other  writings,  2  Tim.  iii.  15 — 17.  Psal.  xix.  7 — 10. 

Q.  Why  was  the  word  of  God  committed  to  writing  1 — 
— A.  For  the  better  preserving  and  spreading  of  it. 

Q.  Why  would  God  have  his  word  presei*ved? — A.  For 
the  comfort  and  establishment  of  his  church. 

Q.  Why  would  he  have  his  word  propagated  and  spread? 
— ^A.  For  the  increase  and  enlargement  of  his  church. 

Q.  Would  it  have  been  safe  to  have  still  trusted  revela- 
tion to  the  memoirs  of  men? — A.  No;  for  these  are  very 
weak  and  deceitful,  Jer.  ii.  32.  Psal.  cvi.  13. 

Q.  Did  not  God  preserve  his  church  for  2500  years, 


22  OF    THE    SCRIPTURES. 

from  AdaiTi  to  Moses,  without  the  writing  of  his  word  ? — A. 
Yes;  (though  he  revealed  his  will  by  visions,  &c.) 

Q.  Why  might  he  not  as  yet  do  so  stilll — A.  Because 
all  that  God  had  revealed  of  his  will  before  Moses  was  safely 
remembered  ;  men  lived  then  so  long,  that  a  few  persons 
conveyed  revelation  pure  and  uncorrupted  to  the  church 
till  that  time,  Gen.  i.  to  xlix. 

Q.  Why  are  the  scriptures  called  a  testament! — A.  Be- 
cause therein  Christ  bequeathes  his  rich  legacies  and  bless- 
ings to  sinful  men,  Luke  xxii.  29.  Heb.  ii.  3. 

Q.  Whereby  is  this  testament  confirmed  1 — A.  By  the 
death  of  Christ  the  testator,  Heb.  ix.  15,  16. 

Q.  Into  how  many  testaments  is  the  Bible  divided  1 — A. 
Into  two,  the  Old  and  the  New,  Heb.  viii.  and  ix. 

Q.  Which  is  the  Old  Testament? — A.  That  which  be- 
gins with  Genesis,  and  ends  with  Malachi. 

Q.  Why  is  it  called  the  Old  Testament  1 — A.  Because 
it  was  first  published ;  and  contains  the  dispensation  of  the 
covenant  of  grace,which  is  now  ceased. 

Q.  By  what  death  of  Christ  was  the  Old  Testament 
confirmed] — A.  By  his  typical  death  in  the  ancient  sacri- 
fices, Rev.  xiii.  8.  Heb.  ix.  18—20. 

Q.  Which  is  the  New  Testament  ? — A.  That  which  be- 
gins with  Matthew,  and  ends  with  the  Revelation. 

Q.  Why  is  it  called  the  New  Testament  1 — A.  Because 
it  was  last  pubHshed;  and  it  contains  that  more  perfect 
dispensation  of  the  covenant  of  grace  which  is  still  present, 
Heb.  viii.  6 — 13.  and  ix.  15. 

Q.  By  what  death  of  Christ  was  this  Testament  con- 
firmed 1 — A.  By  his  actual  death  in  his  own  person. 

Q.  In  what  do  the  Old  and  New  Testament  agree  1 — A. 
God  in  Christ  is  the  author  of  both  ;  all  the  blessings  of  the 
new  covenant  are  bequeathed  in  both ;  and  the  glory  of  God, 
and  salvation  of  men,  is  the  end  of  both. 

Q.  In  what  doth  the  Old  and  New  Testament  differ? — 
A.  In  duration  and  excellency,  Heb.  viii.  6.  13. 

Q.  How  do  they  diff'er  in  duration? — A.  The  Old  con- 
tinued from  Adam's  fall  till  Christ's  coming  and  death ;  and 
the  New  from  thence  continues  till  the  end  of  the  world, 
Gen.  iii..  Mat.  xxvii..  Rev.  xx. 

Q,  Is  the  Old  Testament  scripture  now  of  no  force  1 — 
A.  Its  truths  are  still  of  as  much  force  as  ever,  but  its  types 
are  ceased,  Heb.  x.  1,  2.  Col.  ii.  14 — 20. 


OF    THE   SCRIPTURES.  23 

Q.  How  do  these  Testaments  differ  in  excellency  ? — A. 
The  New  excels  the  Old  in  many  things. 

Q.  Wherein  doth  the  New  Testament  excel  the  Old  1 — 
A.  In  evidence,  extent,  gifts,  and  worship. 

Q.  How  doth  the  New  Testament  excel  in  evidence  ? — 
A.  The  Old  Testament  darkly  pointed  out  Christ  as  to  come ; 
but  the  New  points  him  out  as  already  come,  2  Cor.  iii.  14, 
Col.  ii.  17,  Heb.  v.— x. 

Q,.  How  doth  the  New  Testament  excel  in  extent? — A. 
The  Old  Testament  was  mostly  confined  to  the  Jews  ;  but 
the  New  extends  to  all  nations ;  and  many  more  are  by  it 
converted  to  Christ,  Rev.  vii.  9. 

Q.  How  doth  the  New  Testament  excel  in  gifts  ? — A. 
The  gifts  of  the  Spirit  are  more  plentiful  and  powerful  un- 
der the  New  than  under  the  Old,  Acts  ii. 

Q.  How  doth  the  New  Testament  excel  in  worship  ? — 
A.  The  Old  Testament  worship  was  more  carnal  and  bur- 
densome ;  but  the  worship  under  the  New  is  more  free,  spir- 
itual, and  easy.  Gal.  v.  7,  John  iv.  22 — 24. 

Q.  For  what  end  hath  God  given  us  the  scriptures  ? — ^A. 
To  be  a  rule  to  direct  us  how  to  glorify  and  enjoy  him,  2 
Tim.  iii.  15—17,  John  v.  39. 

Q.  What  kind  of  a  rule  is  the  holy  scripture  1 — A.  A 
perfect,  plain,  absolute,  infallible,  and  only  rule. 

Q.  How  is  the  scripture  a  perfect  rule  1 — A.  As  all  we 
are  bound  to  believe  or  do,  in  order  to  salvation,  is  therein 
revealed,  either  in  express  words,  or  by  necessary  conse- 
quence, 2  Tim.  iii.  15-— 17. 

Q.  How  do  you  prove,  that  plain  and  necessary  conse- 
quences, drawn  from  the  express  words  of  scripture,  are  a 
part  of  our  rule  1 — A.  Because  Christ  proved  the  resurrec- 
tion against  the  Sadducees  by  a  scripture  consequence :  and 
the  apostles  often  reasoned  in  tliis  manner,  Matth.  xxii.  31, 
Heb.  i.  and  ii.,  &c. 

Q.  How  is  the  scripture  a. plain  rule? — A.  Because  all 
things  necessary  to  be  believed  and  done,  in  order  to  salva- 
tion, and  so  clearly  revealed  in  some  place  thereof,  as  every 
man  who  hath  the  exercise  of  reason,  by  a  diligent  use  of 
the  scripture  may  know  them.  Psalm  cxix.  105.  130,  and 
xix.  7.  8. 

Q.  What  should  we  do  that  we  may  rightly  understand 
the  scripture  when  we  read,  hear,  or  think  of  it  1 — A.  We 
should  cry  to  God  to  open  our  eyes^  that  we  may  behold  the 
wonders  of  his  law^  Psalm  cxix.  18. 


24  OF   THE    SCRIPTURES. 

Q.  How  are  tlie  scriptures  an  absolute  rule  1 — A.  Because 
the  Spirit  of  God  speaking  in  them  is  the  supreme  judge  of 
all  controversies,  decrees,  and  doctrines  of  men,  Mat.  xxii. 
29,  Isa.  viii.  20,  Luke  xvi.  29.  31. 

Q.  May  not  the  scriptures  be  tried  and  judged  by  other 
rules  1 — A.  No ;  every  thing  is  to  be  tried  by  them ;  but 
they  are  to  be  tried  by  no  standard  rule,  Isa.  viii.  20. 

Q.  How  are  the  scriptures  an  infallible  rule  % — A.  Be- 
cause they  contain  the  mind  and  will  of  the  God  who  can- 
not lie.  Tit.  i.  2,  2  Tim.  iii.  16,  17. 

Q.  How  are  the  scriptures  the  only  rule  1  A.  Because 
nothing  else  can  direct  us  aright  how  to  glorify  and  enjoy 
God,  Prov.  xxix.  18,  Isa.  viii.  20. 

Q.  Why  may  not  unwritten  traditions  be  received  as  a 
part  of  our  rule  t — A.  Because  they  are  cursed  that  add  to, 
or  take  from  the  word  of  God ;  and  such  as  speak  not  ac- 
cording to  it,  have  no  light  in  them.  Rev.  xxii.  18. 

Q.  Why  may  not  the  spirit  or  light  within  men  be  a  part 
of  our  rule  1 — A.  Because  every  spirit  and  light  that  is  with- 
out the  word  is  darkness,  and  a  spirit  of  error,  1  John  iv.  1 
6,  Mat.  xxii.  29. 

Q.  In  what  language  were  the  scriptures  first  written? — 
A.  The  Old  Testament  in  Hebrew,  and  the  New  in  Greek. 

Q.  Why  must  they  be  translated  into  the  languages  of 
every  nation  whither  they  come  1 — A.  That  all  may  have 
opportunity  to  read  them,  John  xv.  39,  Acts  xvii.  11. 

Q.  Why  ought  all  men  to  read  the  scriptures  ? — A.  Be- 
cause God  often  commands  it,  and  the  knowledge  of  the 
scriptures  is  very  excellent  and  useful,  John  v.  39,  2  Tim. 
iii.  15,  16,  17,  2  Pet.  i.  19. 

Q.  How  doth  it  appear  that  the  scripture  is  so  excellent 
and  useful  ? — A.  It  contains  all  sovereign  remedies  against 
distress,  and  all  true  comfort  under  it ;  all  spiritual  armour 
for  defence  of  our  souls  ;  and  is  an  unerring  guide  to  glory, 
2  Tim.  iii.  15,  16,  17. 

Q.  Are  the  apocryphal  books,  as  Tobit,  Judith,  &c.  any 
part  of  the  word  of  God? — A.  No. 

Q.  How  prove  you  that? — A.  Because  the  Jewish 
church,  to  which  the  oracles  of  God  were  then  committed, 
never  acknowledged  them  as  the  word  of  God ;  nor  have 
they  the  stamp  of  God  upon  them,  but  contain  several  things 
false,  and  disagreeable  to  the  word  of  God. 

Q.  How  may  the  scriptures  be  more  generally  distin- 
guished ? — A.  Into  the  Law  and  the  Gospel. 


OF   THE    SCRIPTURES.  25 

Q.  Wliat  is  the  Laio  of  God  1 — A,  It  is  that  declaration 
of  liis  will  to  reasonable  creatures,  whereby  he  shows  them 
their  duty,  and  binds  them  to  it,  Exod.  xx. 

Q.  What  parts  of  scripture  belong  to  the  law  ? — A.  All 
these  that  require  any  duty  to  be  performed  by  men,  Exod. 
XX.  3—17.  1  John  iii.  23,  Isa.  Iv.  6,  7. 

Q.  How  are  scripture  laws  usually  distinguished  1 — A. 
Into  the  ceremonial,  judicial,  and  moral. 

Q.  Which  are  the  ceremonial  laws  ? — Those  that  direct- 
ed the  Old  Testament  church,  concerning  the  types  and 
ceremonies  used  in  their  religious  worship, 

Q.  Which  are  the  judicial  laws? — A.  Those  which  di- 
rected the  Jews  concerning  the  affairs  of  their  state,  as  a 
nation,  sei)arated  to  the  Lord,  Exod.  xxi.  22,  &.c. 

Q.  Which  is  the  moral  law? — A.  That  which  equally 
and  always  binds  all  men  to  the  whole  of  their  duty. 

Q.  How  is  the  Gospel  usually  distinguished  ? — A.  Into 
the  gospel  largely  taken,  and  the  gospel  strictly  taken.  Acts 
xvi.  31,  Isa.  Iv.  4. 

Q.  What  is  the  gospel  strictly  taken  ? — A.  It  is  the  glad 
tidings  of  salvation  to  lost  siimers  through  Christ. 

Q.  What  parts  of  scripture  belong  to  this  ? — A.  All  these 
that  offer  Christ,  or  promise  any  good  thing  through  him  to 
sinfid  men.  Rev.  xxii.  17, 

Q.  Wherein  do  the  law  and  the  gospel  strictly  taken 
agree? — A.  God  is  the  Author ;  his  glory  is  the  end  ;  and 
Cln'ist  is  the  confirmer  of  both,  Psalm  cxlvii.  19,  20. 

Q.  Wherein  do  they  differ? — A.  The  law  requires  good 
in  and  from  us  ;  but  the  gospel  declares  Christ  hath  done, 
ajid  Avill  do  all  for  and  in  us,  and  freely  brings  all  good 
things  to  us,  Rom.  x.  4,  5. 

Q.  Do  not  the  law  and  gospel  concur  with,  and  promote 
the  honour  of  one  another? — A.  Yes,  Luke  ii.  14. 

Q.  How  doth  the  law  concur  with  the  gospel  ? — A.  It 
drives  men  to  embrace  the  grace  of  the  gospel,  and  teaches 
t!iem  how  to  improve  it ;  and  it  condemns  them  to  more 
dreadful  wrath  if  they  slight  it,  Rom.  iii.  20. 

Q.  How  doth  the  gospel  honour  the  law? — A.  It  brings 
in  Christ  as  perfectly  fulfilling  it  as  a  covenant ;  and  it 
strengthens  and  encourages  us  to  obey  it  as  a  rule. 

Q.  If  the  law  and  gospel  so  well  agree,  how  is  it  that 
men,  by  cleaving  to  the  law  as  a  covenant,  slight  the  grace 
of  the  gospel  ? — A.  Because  they  abuse  the  law,  in  seeking 
justification  by  the  works  of  ^t,  Kom.  ix.  31,  32. 
3 


36  OP   THE    SCRIPTURES. 

Q.  Are  not  both  law  and  gospel  sometimes  contained  in 
one  and  the  same  sentence  of  scripture? — A.  Yes,  as  Gen. 
iii.  15. 

Q.  What  is  the  gospel  largely  taken? — A.  The  whole 
word  of  God,  1  Cor.  ix.  14. 

Q.  How  can  the  whole  word  of  God  be  called  gospel  or 
good  tidings^  since  it  brings  many  sad  tidings  to  sinners,  in 
requiring  duties  which  they  cannot  perform,  and  threatening 
wrath  which  they  cannot  bear? — A.  Because  all  these  tend 
to  promote  and  maintain  the  honour  of  the  free  grace  of  the 
gospel,  Heb.  x.  29,  and  ii.  3,  2  Thess.  i.  7—9. 

Q.  How  may  the  scriptures  be  more  particularly  divi- 
ded 1 — A.  Into  histories,  prophecies,  threatenings,  promises, 
commands,  and  doctrines. 

Q.  Which  are  the  histories  of  scripture  ? — ^A.  Such  as 
record  the  facts  and  events  which  have  come  to  pass. 

Q.  Which  are  the  prophecies  of  scripture  ? — A.  Such 
as  foretell  what  hath  or  shall  come  to  pass. 

Q.  What  are  the  threatenings  1 — A.  All  such  scriptures 
as  denounce  God's  wrath  against  men  for  their  sins. 

Q.  What  are  the  j?romise5? — A.  All  suCh  scriptures  as 
signify  God's  will  to  bestow  any  good  thing' on  us. 

Q  May  the  same  sentence  be  both  a  promise  and  threat- 
ening?— A.  Yes  ;  every  threatening  to  destroy  a  believer's 
enemies  is  a  promise  to  him,  Gen.  iii.  14,  15. 

Q.  How  are  the  promises  usually  distinguished  ? — A. 
Into  absolute  and  conditional. 

Q.  What  is  a  conditional  promise  ? — A.  That  in  which 
God  engages  to  do  us  some  good  if  we  have  some  good 
quality,  or  do  some  good  work,  Acts  xvi.  31. 

Q.  What  is  an  absolute  promise? — A.  It  is  that  wherein 
God  engages  to  bestow  good  upon  us,  without  requiring 
any  condition  in  or  from  us,  Isa.  xlv.  24,  Heb.  viii.  12. 

Q.  Which  scriptures  are  commands  or  precepts! — A. 
Such  as  require  us  to  be,  do,  or  avoid  any  thing. 

Q.  What  call  you  doctrines  ? — A.  All  such  scriptures  as 
show  us  the  nature,  qualities,  and  connections  between  per- 
sons and  things ;  as  what  God,  Christ,  man,  &c.,  are;  and 
how  they  stand  related  to  one  another. 

Q.  Is  every  word  of  scripture  equally  true,  and  of  divine 
authority  ? — A.  Yes  ;  but  every  word  is  not  of  equal  weight 
and  importance,  Matth.  xxiii.  23,  Hos.  viii.  12. 

Q.  How  are  the  truths  of  scripture  distinguished  with 
respect  to  their  weight  and  importance  ? — A.  Into  funds^- 


OP    WHAT   THE    SCRIHTURES    TEACH.  27 

mental,  and  not  fundamental  truths.  Q.  What  mean 

you  hy  fundamental  truths  1 — A.  Such  truths,  as  we  cannot 
be  saved  without  the  knowledge,  belief,  and  improvement 
them,  John  xvii.  3. 

Q.  What  are  some  of  these  truths  1 — A.  That  there  is 
one  God  in  three  persons ;  that  man  is  fallen,  and  cannot 
recover  himself;  that  Christ  hath  assumed  our  nature,  and 
paid  our  debt;  that  we  are  justified  only  by  faith  in  his 
righteousness ;  that  being  born  again,  and  made  holy,  are 
necessary  to  our  entrance  into  heaven,  &c. 

Q.  Why  call  you  these  fundamental  truths  ] — ^A.  Be- 
cause other  divine  truths  are  built  upon  them. 

Quest.  3.  What  do  the  scriptures  'principally  teach! 

Answ.  The  scriptures  principally  teach  what  man 
is  to  believe  concerning  God,  and  what  duty  God 
requires  of  man. 

Q.  What  things  do  the  scriptures  chiefly  teach? — A. 
Matters  of  faith  and  practice,  2  Tim.  iii.  1 6. 

Q.  What  ^oi\\  faith  or  6c/icwm^  mean  1 — ^A.  An  assent- 
ing to  the  testimony  of  another. 

Q.  How  may  faith,  as  to  the  authority  on  which  it  de- 
pends, be  distinguished  \ — A.  Into  human  and  divine. 

Q.  Wherein  do  human  and  divine  faith  differ  ? — A.  In 
their  foundation  and  firmness. 

Q.  How  do  they  differ  as  to  their  foundation  1 — A. 
Human  faith  believes  a  report  upon  the  testimony  of  man; 
but  divine  faith  believes  it  upon  the  footing  of  God's  testi- 
mony, Exod.  iv.  30,  31.  Psalm  iv.  20. 

Q.  How  do  they  differ  in  their  firmness  of  assent? — A. 
Human  faith  admits,  that  the  report  which  it  credits  may 
possibly  be  false ;  but  divine  doth  not.  Tit.  i.  2. 

Q.  With  what  faith  ought  we  to  believe  the  whole  scrip- 
tures, and  them  only? — A.  With  a  divine  faith. 

Q.  How  may  faith,  as  to  its  effects^  be  distinguished? 
— A.  Into  historical  faitli ;  the  faith  of  miracles;  tempo- 
rary faith,  and  saving  faith. 

Q.  What  is  historical  faith? — X.  The  believing  scrip- 
ture-truths as  we  do  historical  reports,  in  which  our  own 
welfare  is  not  deeply  concerned,  Exod.  iv.  31. 

Q.  What  is  the  faith  of  miraclcsX — A.  The  beUeving 
that  God  will  work  such  a  miracle  upon,  or  for  us. 

Q.  What  is  temporary  faith  ? — A.  An  affecting  persua- 


XO  THE    ATTRIBUTES    OP    GOD. 

sion  of  divine  truths,  and  presumptuous  leaning  on  the 
promises  for  a  time,  without  receiving  Christ  as  our  only 
Saviour,  Matth.  xiii.  20 — 22.  Acts.  viii.  13. 

Q.  What  is  saving  faith  1 — A.  That  by  which  we  credit 
the  whole  word  of  God,  and  receive  Christ  in  it,  to  the 
saving  of  our  souls,  Rom.  x.   10. 

Q.  What  call  you  matters  of  practice  or  duty  required 
of  man? — A.  Whatever  man  owes  to  God,  to  himself,  or 
to  others,  Mic.  vi.  8. 

Q.  Whether  must  duty  or  faith  be  first  in  order? — A. 
Faith  :  for  till  we  believe  the  love  of  God,  and  receive  Christ 
as  our  strength,  it  is  impossible  for  us  to  please  God,  Luke 
i.  74,  75,  Heb.  xi.  6. 

Q.  Will  true  faith  produce  true  obedience  1 — A.  Yes  ; 
faith  worketh  hy  love,  Gal.  v.  6.  22,  23. 

Q,.  Who  then  shine  most  in  holy  obedience  ? — A.  Those 
who  are  strongest  in  faith,  Rom.  iv.  20. 

Quest.  4.    What  is  God  7 

Answ.  God  is  a  Spirit,  infinite,  eternal,  and  un- 
changeable, in  his  being,  wisdom,  power,  holiness, 
justice,  goodness,  and  truth. 

Q.  What  doth  the  name  of  God  properly  signify  1 — A. 
A  being  of  infinite  perfection,  Job  xi.  7. 

Q.  What  are  we  to  believe  concerning  God? — A.  That 
be  is,  what  he  is,  and  what  he  hath  done. 

Q.  What  religious  principle  must  we  first  in  order  believe? 
— A.   That  there  is  a  God,  Heb.  xi.  6. 

Q.  What  things  teach  us  that  there  is  a  God  ? — A.  Both 
scripture  and  reason,  Mai.  iii.  6. 

Q.  In  what  are  all  men  taught  that  there  is  a  God  ? — A. 
In  the  works  of  creation  and  providence. 

Q.  How  doth  creation-work  prove  that  there  must  be  a 
God  ? — A.  Because  nothing  can  make  itself;  and  so  there 
must  be  a  God  who  hath  made  all  things,  Rom.  i.  20. 

Q.  How  do  the  works  of  providence  prove  that  there  must 
be  a  God  ? — A.  Because  so  many,  so  vast  and  unruly  things, 
could  never  be  preserved  and  guided  to  one  common  end, 
if  there  were  not  a  God  to  over-rule  them. 

Q.  How  doth  our  own  being  prove  that  there  is  a  God  ? — 
A.  The  curious  frame  of  our  bodies,  the  noble  powers  of 
our  souls  ;  our  consciences  daily  accusing  or  excusing  us, 


THE    ATTRIBUTES    OP    GOD.  |W 

together  with  our  inability  to  live,  move,  or  do  any  thing  of 
ourselves,  clearly  jirove  it,  Psal.  exxxix.  16,  &c. 

Q.  Can  the  works  of  nature  now  teach  us  what  God  is  ? 
— A.  They  may  teach  us  some  things  darkly  concerning 
God,  but  nothing  savingly.  Acts  xvii.  27,  Rom.  ii.  14,  15. 

Q.  What  do  the  works  of  nature  more  darkly  shew  God 
to  be? — A.  They  shew  that  he  is  holy,  just,  wise,  good, 
eternal,  &c.,  Rom.  i.  20—32. 

Q.  Who  alone  can  teach  us  the  saving  knowledge  of  God? 
— A.  Christ  by  his  word  and  Spirit,  Isa.  xlviii.  17. 

Q.  What  doth  the  scripture  or  word  of  Christ  declare 
God  to  be  1 — A.  Light,  love,  and  a  spirit,  1  John  i.  4. 

Q.  Why  is  God  called  light? — A.  Because  of  his  puri- 
ty, knowledge,  and  being  the  Father  of  light. 

Q.  Why  is  God  called  love  ? — A.  Because  in  Christ  all 
his  other  attributes  are  employed  to  exalt  his  love, 

Q.  Why  is  God  called  a  spirit  ? — A.  Because  his  nature 
and  attributes  are  spiritual,  John  iv.  24. 

Q.  What  is  a  spirit  1 — A.  It  is  a  living,  thinking,  and  in- 
visible substance,  without  any  matter  or  bodily  parts. 

Q.  If  God  be  a  spirit^  how  are  eyes,  ears,  arms,  feet, 
face,  fingers,  mouth,  lips,  &c.,  ascribed  tO  him  in  scripture? 
— A.  God,  in  condescension  to  our  weakness,  doth  by  these 
bodily  members  point  out  some  property  in  himself,  the  work 
of  which  some  way  resembleth  the  use  of  such  members  in 
man,  Hos.  xii.  13,  and  xi.  8. 

Q.  What  is  meant  by  eyes  and  ears  when  ascribed  to 
God  ? — A.  His  knowledge,  care,  and  pity,  Psal.  xxxiv.  17. 

Q.  What  do  face,  nose,  and  nostrils,  mean,  when  ascribed 
to  God  1 — A.  His  knowledge,  favour,  or  wrath,  Psal.  xlviii. 
8 ;  and  face  also  signifies  his  glory. 

Q.  What  is  meant  by  mouth  or  lips,  when  ascribed  to 
God  ? — A.  His  truth,  word,  authority,  or  love. 

Q.  What  is  meant  by  arms,  hands,  and  fingers,  when  as- 
cribed to  God  ? — A.  His  power ;  and  sometimes  arms  and 
hands  signify  his  mercy  and  love,  Deut.  xxxiii.  27. 

Q.  What  doth  heart  mean  when  ascribed  to  God  ? — A. 
His  love,  approbation,  or  purpose. 

Q.  What  doth  bosom,  when  ascribed  to  God,  mean  ? — A. 
His  love,  care,  and  protection,  Isa.  xl.  11. 

Q.  What  do  feet,  when  ascribed  to  God,  mean? — A.  His 
power,  and  providential  works,  Hab.  iii.  5. 

Q.  What  is  meant  by  God's  sitting  1 — A.  His  authority 
and  undisturbed  happiness.  Psalm  xxix.  10. 
3* 


30  THE   ATTRIBUTES  OP    GOD. 

Q.  What  is  meant  by  his  standing  1 — A.  His  readiness 
to  help  his  people,  and  destroy  their  enemies. 

Q.  What  is  meant  by  walkings  running,  riding,  or  flying, 
when  ascribed  to  God  1 — A.  The  calm,  speedy,  or  kind 
manner  of  his  working,  Psal.  xviii.  9,  10. 

Q.  Are  there  any  other  spirits  besides  God  1 — A.  Yes ; 
angels,  and  souls  of  men,  Psal.  civ.  4. 

Q.  How  do  these  differ  from  God  1 — A.  These  are  finite, 
created,  and  changeable  spirits ;  but  God  is  an  infinite, 
eternal,  and  unchangeable  spirit,  Psal.  ciiL 

Q.  What  is  meant  by  the  attributes  of  God  1 — A.  The 
properties  or  perfections  of  his  nature. 

Q.  Are  all  the  properties  of  God  the  very  same  with  his 
nature,  and  with  one  another  ? — A.  Yes ;  and  so  one  can- 
not be  separated  from  another,  as  the  divine  nature  is  most 
simple  and  un compounded,  Exod.  iii.  14. 

Q.  Why  then  are  they  represented  to  us  as  difi«rent  1 — 
A.  Because  of  their  different  respects  to  the  creatures,  and 
because  we  cannot  take  them  up  as  they  are  in  God. 

Q.  How  may  the  attributes  of  God  be  distinguished  ? — 
A.  Into  communicable,  which  may  be  some  way  resembled 
by  creatures ;  and  incommunicable,  which  can  no  way  be 
resembled  by  creatures. 

Q.  Which  are  the  communicable  attributes  of  God  1— 
A.  Being,  wisdom,  power,  holiness,  justice,  &-c. 

Q.  Which  are  his  incommunicable  properties  1 — A.  His 
independency,  infinity,  eternity,  and  unchangeableness,  and 
his  subsisting  in  three  persons. 

Q.  What  is  proper  independency  ? — A.  It  is  to  have  in 
and  of  one's  self  whatever  is  necessary  for  being,  happiness, 
and  work,  Psal.  cxv.  3,  Exod.  iii.  14. 

Q.  How  do  you  prove  that  God  is  independent  1 — A.  The 
scripture  affirms  that  he  needs  nothing  from,  nor  can  be 
profited  by  any  creature.  Acts  xvii.  25. 

Q.  Do  all  other  things  depend  on  God  in  being  and 
acts? — A.  Yes  ;  and  cannot  do  otherways,  Rom.  xi.  36. 

Q.  What  is  meant  by  God's  being  infinite? — A.  His 
being  without  bounds  or  limits.  Job.  xi.  7. 

Q.  How  do  you  prove  that  God  is  infinite  ? — A.  Because 
he  cannot  by  searching  be  found  out  to  perfection,  Job.  xi. 
7,  I  Tim.  vi.  15, 16. 

Q.  Whereiu  is  God  infinite  1 — A.  In  being,  perfection, 
and  presence,  Exod.  iii.  14,  Psal.  cxlvii.  5. 

Q.  How  is  God  infinite  in  perfection  1 — A.  The  glory 


THE    ATTRIBUTES    OF    GOD.  91 

of  his  perfections  can  admit  of  no  addition  or  increase,  Job 
xxii.  2.  XXXV.  6,  7. 

Q.  How  may  God  be  said  to  be  infinite  in  presence  ? — A. 
He  is  present  in  all  his  works  ;  nay,  the  heaven  of  heavens 
cannot  contain  him,  1  Kings  viii.  27,  Jer.  xxiii.  24. 

Q.  How  may  the  presence  of  God  be  distinguished  ? — A. 
Into  his  essential  and  operative  presence. 

Q.  Is  God's  essential  presence  partly  in  heaven  and 
partly  in  earth  ;  or  partly  within  and  partly  without  the 
limits  of  creation  ] — A.  No ;  the  whole  being  of  God  is 
equally  every  where,  Jer.  xxiii.  23,  24. 

Q.  How  may  the  operative  presence  of  God  be  distin- 
guished 1 — A.  Into  his  natural  presence  with  all  creatures, 
in  preserving  and  governing  them  ;  his  symbolical  presence 
in  the  ordinances  of  his  grace  ;  his  gracious  presence  with 
his  saints  on  earth,  by  the  indwelling  and  influence  of  his 
spirit;  his  glorious  presence  in  heaven,  as  the  blessed  por- 
tion of  angels  and  saints ;  and  his  vindictive  presence  in 
hell,  by  taking  vengeance  on  devils  and  wicked  men. 

Q.  Is  there  not,  besides  all  these,  a  singular  presence  of 
God  with  the  man  Christ  1 — A.  Yes ;  the  fulness  of  the 
Godhead  dwells  in  him  bodily,  Col.  ii.  9,  2  Col.  v.  19. 

Q.  How  is  God's  infinity  terrible  to  the  wicked  % — A.  Their 
loss  of  him,  as  a  portion,  is  unspeakable  ;  and  his  treasures 
of  wrath  against  them  cannot  be  exhausted. 

Q.  How  is  it  sweet  to  behevers  1 — A.  Because  God  is 
their  boundless  portion  and  joy. 

Q.  What  is  meant  by  the  eternity  of  God  1 — A.  His  being 
without  beginning,  end,  or  succession  of  duration. 

Q.  How  do  you  prove  that  God  is  without  beginning  or 
end  1 — A.  He  is  said  to  be  from  everlasting  to  everlasting 
God,  Psal.  xc.  2.  I  Tim.  vi.  15,  Jer  x.  10. 

Q.  How  prove  you  that  God  is  without  succession  of 
duration  1 — A.  Because  one  day  is  with  him  as  a  thousand 
years,  and  a  thousand  years  as  one  day,  2  Pet.  iii.  8. 

Q.  How  doth  eternity  differ  from  time  ? — A.  Time  can 
be  measured  by  days  and  years,  and  one  part  of  it  follows 
another ;  but  it  is  not  so  with  eternity. 

Q.  Is  any  besides  God  eternal  1 — A.  Angels  and  souls 
of  men  have  a  sort  of  eternity  as  they  live  for  ever,  Matth.  x. 
28,  and  xxv.  41. 

Q.  How  doth  then-  eternity  differ  from  tliat  of  God  ?— -A. 
Angels  and  souls  of  men  have  a  beginning  and  succession 
jof  duration,  which  God  hath  not,  Gen.  i. 


32  THE    ATTRIBUTES    OF   GOD. 

Q.  How  is  the  eternity  of  God  terrible  to  the  wicked? — 
A.  It  secures  the  eternal  duration  of  their  torments. 

Q.  How  is  eternity  sweet  to  behevers? — A.  It  secures 
his  bein«y  their  everlasting  portion  and  joy. 

Q.  What  is  meant  by  God's  being  immutable  or  un- 
changeable?— A.  His  being  always  the  same.  Mai.  iii.  6. 

Q.  How  prove  you  that  God  is  unchangeable  1 — A.  Him- 
self says,  /  am  the  Lord,  I  change  not. 

Q.  Can  nothing  be  added  to,  or  taken  from  the  glorious 
perfections  of  God? — A.  No  ;  their  glory  cannot  be  dimin- 
ished, because  it  is  essential  to  God ;  nor  can  it  be  increas- 
ed, because  it  is  infinite,  Psal.  cii.  26,  27. 

Q.  Did  not  God  change  when  he  became  a  Creator,  or 
when  the  Son  of  God  became  man? — A.  No  ;  the  change 
only  respected  the  creature,  Rom.  viii.  3.  Heb.  ii.  14. 

Q.  Were  Gt)d's  power  and  will  to  create,  or  become 
man,  the  same  from  all  eternity  ? — A.  Yes. 

Q.  If  God  change  not,  how  is  he  said  to  repent? — A, 
His  repenting  means  only  a  change  of  his  work,  but  it 
means  no  change  of  his  will,  Gen.  vi.  6,  7. 

Q.  Why  is  the  change  of  work  called  a  repenting  ? — A. 
In  allusion  to  the  case  of  men,  whose  change  of  work  shows 
a  change  of  their  will.  Acts  iii.  19. 

Q.  Can  a  creature  be  by  nature  unchangeable  ? — A, 
No ;  for  as  they  have  their  being  from  the  will  of  God, 
they  may  be  changed  as  he  seeth  meet,  Dan.  iv.  35. 

Q.  Are  not  holy  angels,  and  glorified  saints,  unchange- 
able?— A.  Yes;  but  they  are  so  by  the  gracious  will  of 
God,  not  by  nature,  Heb.  i.  14.  Jude  1. 

Q,.  How  is  God*s  unchangeableness  terrible  to  the  wick- 
ed ? — A.  It  secures  the  full  execution  of  all  his  threatenings 
upon  them,  1  Sam.  xv.  28,  29. 

Q.  How  is  it  sweet  to  believers  ? — ^A.  It  secures  God's 
resting  in  his  love  to  them,  fulfilHng  all  his  promises,  and 
finishing  the  work  of  grace  in  them,  Mai.  iii.  6. 

Q.  Wherein  is  God  independent,  infinite,  eternal,  and 
unchangeable  ? — A.  In  his  being,  wisdom,  power,  holiness, 
justice,  goodness,  and  truth. 

Q.  What  is  meant  by  the  essence  or  being  of  God  ? — A. 
His  very  nature  or  Godhead,  Exod.  iii.  14. 

Q.  What  is  the  highest  perfection  of  being? — A.  To 
depend  on  nothing,  and  have  all  other  beings  dependent  on 
it,  Exod.  iii.  14.  Dan.  iv.  34,  35.  Psalm  cxv.  3. 

Q.  Is  God  happy  only  in  hinjself,  and  all  in  all  to  him- 


THE    ATTRIBUTES    OP   GOD.  33 

self  and  Others  ? — A.  Yes;  he  is  God  all-sufficient,  Gen. 
xvii.  1,  and  every  being  is  from  him,  Gen.  i. 

Q.  Are  they  not  then  fools  and  brutish,  who  prefer  crea- 
ted beings  to  God? — A.  Yes,  Jer.  ii.  13. 

Q.  Doth  not  the  very  being  of  God  secure  the  accom- 
plishment of  all  his  promises  1 — A.  Yes,  Exod.  vi.  3. 

Q.  Wherein  doth  the  being  of  God  differ  from  that  of 
creatures  ? — A.  The  being  of  God  is  independent,  infinite, 
eternal,  and  unchangeable  ;  but  that  of  creatures  is  depen- 
dent, finite,  created,  and  changeable. 

Q.  How  may  the  wisdom  of  God  be  distinguished  ? — A. 
Into  his  omniscience  and  wisdom  strictly  so  called. 

Q.  What  is  the  omniscience  of  God  1 — A.  That  essential 
attribute  whereby  he  knows  all  things. 

Q.  How  do  you  prove  that  God  knows  all  things  ? — A. 
Reason  shews,  and  the  scriptures  expressly  affirm  it,  John 
xxi.  17.  1  John  iii.  20.  Heb.  iv.  13. 

Q.  Doth  God  learn  anything  by  experience,  information, 
observation,  or  reasoning,  as  we  do  1 — A.  No ;  he  knows 
all  things  by  the  simple  glance  of  his  eye. 

Q.  What  is  the  object  of  the  knowledge  of  God  1 — A. 
Himself,  and  all  things  possible,  or  real. 

Q.  What  doth  God  know  of  himself? — A.  He  knows 
his  own  nature,  perfections,  and  decrees. 

Q.  How  prove  you  that? — A.  Because  his  understanding 
is  infinite,  cxlvii.  5.  John  xXi.  17. 

Q.  What  things  doth  God  know  1 — A.  All  past, present, 
future,  and  possible  things. 

Q.  How  prove  you  that  God  knows  all  past  things  1 — 
A.  Because  he  never  forgets  any  thing,  Amos  viii.  7. 

Q.  How  prove  you  that  God  knows  all  present  things  ? 
— Because  nothing  can  be  hid  from  him,  and  he  searches 
our  very  hearts,  Heb.  iv.  13.  Rev.  ii.  23. 

Q.  How  prove  you  that  God  knows  all  things  that  are 
to  come  1 — A.  Because  knotcn  to  God  arc  all  works  from 
trie  beginning  of  the  world  ;  and  he  hath  often  foretold  the 
most  accidental  of  them.  Acts  xv.  18. 

Q.  How  prove  you  that  God  knows  all  possible  things  ? 
— A.  Because  he  knows  his  own  power,  and  what  it  can  do. 

Q.  Doth  God  know  all  things,  particularly  in  all  their 
properties,  relations,  circumstances,  &c. — A.  Yes. 

Q.  What  is  the  wisdom  of  God  1 — A.  His  skill  in  direct- 
ing and  ordering  all  things  to  proper  ends. 

Q.  Wherein  doth  wisdom  and  knowledge  differ? — A. 


54  THE    ATTRIBUTES    OP    GOD. 

Knowledge  views  things  in  their  natures,  quahties,  &c.,  but 
wisdom  directs  things  to  their  proper  ends. 

Q.  Wherein  doth  God's  wisdom  appear] — A.  In  the 
works  of  creation,  providence,  and  redemption. 

Q.  How  doth  God's  wisdom  appear  in  creation  1 — A.  In 
his  framing  so  many  creatures,  so  fit  for  shewing  forth  his 
own  glory,  and  promoting  their  own  and  one  another's  good, 
Psalm  civ.  24,  Gen.  i. 

Q.  How  doth  it  appear  in  the  works  of  providence  1 — A. 
In  God's  directing  all  the  motions  of  his  creatures,  however 
opposite,  to  one  common  end,  his  own  glory,  the  good  of  his 
people,  and  of  one  another,  Rom.  viii.  28. 

Q,.  In  what  of  redemption  is  the  wisdom  of  God  dis- 
played 1 — A.  In  the  contrivance,  purchase,  and  application 
thereof. 

Q.  How  is  the  wisdom  of  God  displayed  in  the  contri- 
vance of  redemption  1 — A.  In  choosing  a  most  fit  Redeem- 
er and  ransom,  and  most  suitable  objects  and  means  of  re- 
ceiving redemption.  Psalm  Ixxxix.  19,  1  Cor.  i.  24. 

Q.  How  is  Christ  a  most  fit  person  to  be  our  Redeemer? 
— A.  He  being  the  second  person  in  the  Godhead,  the  Son 
of  God  is  most  fit  to  be  sent  by  the  Father,  and  the  Spirit, 
and  make  us  the  Sons  of  God,  Gal.  iv. 

Q.  How  is  Christ's  righteousness  a  most  fit  ransom  or 
price  of  redemption  1 — A.  It  at  once  brings  the  highest  glory 
to  God,  and  the  greatest  good  to  men,  Luke  ii.  14. 

Q.  How  are  the  elect  most  suitable  objects  of  redemp- 
tion 1 — A.  They  being  not  angels,  but  men,  and  these  com- 
monly the  meanest  or  worst,  the  choice  of  them  pours  con- 
tempt on  worldly  greatness,  and  highly  exalts  God's  free 
grace,  1  Cor.  24—29,  Rom.  v.  21.    . 

Q.  How  is  faith  a  most  fit  means  of  receiving  redemp- 
tion ? — A.  It  most  highly  exalts  the  free  grace,  and  other 
attributes  of  God  ;  most  deeply  humbles  man,  and  yet  best 
secures  his  happiness,  Rom.  iv.  16—20. 

Q.  How  is  the  wisdom  of  God  evidenced  in  the  purchase 
of  redemption  ? — A.  Sin  at  once  slays,  and  is  slain  by  Christ; 
and  God's  strict  justice  and  free  grace  therein  meet  togeth- 
er, and  exalt  one  another,  Dan.  ix.  34. 

Q,.  How  is  the  wisdom  of  God  displayed  in  the  applica- 
tion of  redemption  ? — A.  As,  by  occasion  of  our  sin  and 
misery,  we  are  made  to  give  most  glory  to  God,  and  receive 
most  good  to  ourselves ;  and  are  made  glorious,  in  the  way 


THE    ATTRIBUTES    OP    COD.  35 

of  debasing  all  our  self-righteousness,  wisdom,  and  strength, 
Rom.  V.  20,  21,  Eph.  ii.  1—8. 

Q.  Wherein  doth  the  knowledge  and  wisdom  of  God  dif- 
fer from  that  of  creatures  1 — A.  The  knowledge  and  wis- 
dom of  God  are  independent,  infinite,  eternal,  and  unchange- 
able ;  but  that  of  creatures  is  dependent,  finite,  created  and 
changeable. 

Q.  How  are  the  knowledge  and  wisdom  of  God  sweet  to 
believers — A.  As  God  knows  all  their  concerns,  and  will 
make  all  things  work  for  their  good,  Rom.  viii.  28. 

Q.  How  are  they  terrible  to  the  wicked  1 — A.  As  none 
of  their  sins  can  be  hid  from  God*s  sight,  and  as  he  makes 
all  things  work  for  their  ruin,  Deut.  xxviii. 

Q.  What  is  the  power  of  God  1 — A.  That  attribute  by 
which  he  can  do  all  things,  Gen.  xvii.  1. 

Q.  Can  God  repent,  lie,  or  do  any  thing  sinful  1 — A. 
No  ;  for  to  be  capable  of  such  things  would  evince  imper- 
fection and  weakness,  1  Sam.  xv.  29. 

Q.  Could  God's  power  do  more  than  ever  he  will  do  1 — 
A.   Yes  ;  nothing  is  too  hard  for  him,  Jer.  xxxii.  17. 

Q.  Wherein  is  the  power  of  God  manifested  1 — A.  In 
creation,  providence,  and  redemption, 

Q.  How  doth  God's  power  appear  in  creation  1 — A.  In 
his  bringing  so  many  powerful  creatures  out  of  nothing,  m 
so  quick  and  easy  a  manner,  by  a  word, 

Q.  How  doth  it  appear  in  common  providence? — A.  In 
his  upholding  all  things,  and  ordering  all  their  motions, 
Heb.  i.  3,  Psahn  cxxxvi.  cvii.,  &c, 

Q.  How  doth  God's  power  appear  in  his  special  provi- 
dence 1 — A.  In  his  working  so  many  miracles  for,  and  pro- 
tecting his  church  amidst  so  many  dangers  and  enemies, 
and  at  last  making  her  to  triumpli  over  them  all. 

Q,  In  what  of  redemption -work  is  the  power  of  God 
manifested? — A.  In  the  constitution  of  Christ's  person  ;  in 
his  sutFerings,  resurrection,  and  coming  to  judgment;  and 
in  calling,  justifying,  adopting,  sanctifying  his  people,  &/C. 

Q.  How  is  God's  power  manifested  in  the  constitution 
of  Christ's  person  1 — A.  In  so  closely  uniting  his  two  na- 
tures, though  in  themselves  at  an  infinite  distance  from  one 
another,  1  Tim.  iii.  16,  Isa.  vii.  14,  and  ix.  6. 

Q.  How  is  it  manifested  in  the  sufferings  of  Christ  ? — A. 
In  laying  such  a  load  of  wrath  on  him,  supporting  him 
under  it,  and  making  him  victorious  over  it,  and  all  his  ene- 
mies, Isa.  liii.  11,  12,  Psal.  xxii.  and  ex. 


'^^H 


36  THE    ATTRIBUTES    OP    GOD* 

Q.  How  is  it  manifested  in  Christ's  reg     le:     i  /- 
God  thereby  broke  open  the  prison  of  dea'l       m       ;?;     i 
him  to  glory  in  name  of  his  elect  seed,  Isa.      i   S:' 

Q.  How  will  it  appear  in  Christ's  judging     (  v '  '     i '  , 

In  his  raising  the  dead,  sifting  men  and  d       =!         »  5 
driving  all  his  enemies  at  once  to  hell,  an     |>e  *     ;  u  j     i  p 
happiness  of  his  people,  Matth.  xxv.  Rev.  %  -  ,1  .|J||||j||||  jjj  yj 

Q.  How  doth  God's  power  appear  in  c       i:!     id  I  ?<il- 
verting  sinners? — A.  In  turning  them  from  <  tj,Q:i:;i ,)  ' ''■' I ' ** ||| ij  |j|i|| 
from  filth  to  holiness,  from  darkness  to  hghi    J'l       (  e^lli  l| 
hfe,  by  the  word  of  his  grace.  Acts  xxvi.  It  i  t  ||||||||  ||||  ||j||j|  ||j|||| 

Q.  How  doth  God's  power  appear  in  our  iti  fi  :  i  kf  ^-l- 
A.  In  his  ready  and  fiill  forgiveness  of  so  i^jiiijL.iUili^fllii 
offences.  Numb.  xiv.  17 — 20,  Psal.  xxv.  11. 

Q.  How  doth  it  appear  in  our  sanctification  ? — A.  In 
keeping  alive  weak  grace  in  the  midst  of  so  many  corrup- 
tions and  temptations,  and  making  it  at  last  victorious  over 
them  all,  1  Pet.  i.  5,  Rom.  vii.  14 — 25. 

Q.  What  are  some  of  the  more  open  displays  of  the 
power  of  God  in  favour  of  his  church? — A.  Israel's  de- 
deliverance  from  Egypt,  and  entrance  into  Canaan;  the 
destruction  of  the  Assyrian  army,  Chaldean,  Syrian,  and 
Roman  empires  ;  the  overthrow  of  Pagan  idolatry,  destruc- 
tion of  Antichrist,  &c.  Exod.  xii.  Josh,  i — xii. 

Q.  How  is  the  power  of  God  sweet  to  believers? — A. 
As  it  is  easy  with  God  to  perform  all  his  promises,  and 
supply  all  their  wants.  Gen.  xvii.  1  and  xviii.  14. 

Q.  How  is  it  terrible  to  the  wicked  ? — A.  As  it  is  to  be 
glorified  in  their  everlastmg  destruction,  2  Thess.  i.  9. 

Q.  What  is  the  holiness  of  God  ? — A.  It  is  the  purity  of  his 
nature,  whereby  he  delights  in  whatever  is  pure  and  holy, 
and  abhors  every  thing  sinful,  Hab.  i.  13. 

Q.  What  peculiar  honor  doth  God  put  upon  his  holiness? 
— A.  He  swears  by  it ;  he  calls  every  tlung  pertaining  to 
him  by  its  name  ;  and  he  counts  it  the  beauty  and  glory  of 
his  other  perfections,  Psal.  Ixxxix.  35. 

Q.  What  things  pertaining  to  God  are  called  holi/  ? — 
A.  His  name,  work,  word,  covenant,  promise,  dwelling- 
place,  angels,  people,  and  service,  Psal.  cxi.  9,  &.c. 

Q.  How  is  God's  holiness  the  beauty  of  his  other  per- 
fections ? — A.  As  thereby  they  are  all  pure,  glorious,  and 
lovely,  Exod.  xv.  11,  Psal.  xxvii.  4. 

Q.  Can  any  creature  behold  the  full  brightness  of  this 
beauty  of  God's  hohuess  ? — A.  No :  Isa.  vi.  2. 


THE    ATTRIBUTES    OP    GOD.  97 

Q.  Wherein  does  the  holiness  of  God  appear?— A.  In 
creation,  providence  and  redemption. 

Q.  How  did  it  appear  in  creation  1 — A.  In  God's  en- 
duing all  reasonable  creatures  with  perfect  holiness. 

Q.  How  doth  it  appear  in  providence  1 — A.  In  God's 
giving  holy  laws,  and  strong  encouragements  to  keep  them; 
and  in  his  severely  punishing  angels  and  men  for  sin. 

Q.  How  doth  God's  holiness  appear  in  redemption  1 — 
A.  In  his  setting  up  Christ  as  a  perfect  pattern  of  holiness ; 
in  his  making  vile  sinners  holy  by  conversion  and  sanctifica- 
tion ;  and  especially  in  his  smiting,  and  hiding  his  face 
from  his  own  Son,  when  bearing  our  iniquities. 

Q.  In  what  manner  doth  God  hate  sin  ? — A.  With  a 
boundless  hatred,  as  a  thing  most  abominable  to  him. 

Q.  How  then  is  God  in  scripture  said  to  hid  men  sin, 
and  to  harden  them  in  it  1 — A.  The  meaning  only  is,  that 
he  permits,  and  punishes  men  by  sin,  2  Sam.  xvi.  10. 

Q.  If  God  hate  sin  so  much,  how  can  he  permit  it  1 — A. 
His  permission  doth  not  in  the  least  effect  or  encourage  sin ; 
nor  would  he  have  permitted  it,  but  to  display  his  holiness 
by  occasion  thereof,  especially  in  punishing  it  upon  Christ, 
and  saving  men  from  it  through  him. 

Q.  How  doth  the  power  and  holiness  of  God  differ  from 
that  of  creatures  1 — A.  The  power  and  holiness  of  God  are 
independent,  infinite,  eternal,  and  unchangeable  ;  but  the 
power  and  hoHness  of  creatures  are  dependent,  finite, 
created  and  changeable. 

Q.  How  is  God's  holiness  sweet  to  believers? — A.  It 
secures  the  complete  destruction  of  sin,  and  perfection  of 
grace  in  them,  2  Cor.  iii.  18,  Lev.  xx.  7,  8. 

Q.  How  is  it  terrible  to  the  wicked? — A.  It  secures 
God's  most  fierce  indignation  against  them  for  ever. 

Q.  What  is  thejws^ice  of  God — A.  It  is  that  attribute  of 
his  nature,  whereby  he  is  disposed  to  give  himself  and  all 
creatures  their  proper  due,  Deut.  xxxii.  4. 

Q.  What  doth  God  render  to  himself  as  his  own  due  ? — 
A.  He  makes  his  own  glory  his  chief  end  and  motive,  and 
his  will  his  rule  in  all  his  works,  Prov.  xvi.  4. 

Q.  What  is  the  common  justice  or  due  that  God  renders 
to  all  creatures? — A.  His  governing  them  according  to 
their  natures,  and  the  law  he  hath  given  them.  Psalm  cxlviii. 

Q.  How  may  God's  special  justice,  which  respects  rea- 
sonable creatures,  be  distinguished  ? — A.  Into  his  legisla- 
tive and  distributive  justice. 
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THE   ATTRIBUTES    OP   GOD.  39 

Q.  How  is  it  terrible  to  the  wicked  ? — A.  It  binds  God 
to  pursue  them  with  his  everlasting  wrath,  Psal.  xi.  5.  7. 

Q.  What  is  the  goodness  of  God  1 — A.  It  is  that  attri- 
bute whereby  he  is  good  to  himself,  and  the  giver  of  all 
good,  Psal.  cxix.  68.  and  Ixxxvi.  5 — 15.  Isa.  Ixiii.  7. 

Q.  How  is  the  goodness  of  God  usually  distinguished  ? 
— A.  Into  his  absolute  and  relative  goodness. 

Q.  Wherein  do  these  differ  ? — A.  His  absolute  goodness 
is  an  essential  property  in  himself,  and  is  the  fountain ;  but 
his  relative  goodness  is  that  kindness  which  flows  out  from 
that  fountain  upon  his  creatures. 

Q.  How  is  God's  relative  goodness  distinguished? — A. 
Into  his  common  goodness,  which  he  exerciseth  towards  all 
his  creatures  good  and  bad,  and  his  special  goodness,  which 
he  exerciseth  towards  his  elect  only,  Ps.  cxlv. 

Q.  What  are  some  branches  of  God's  common  good- 
ness ] — A.  The  exercise  of  his  long-suff*ering  patience  to- 
wards sinful  men,  his  giving  them  the  offers  of  salvation  and 
space  to  repent  of  their  sin,  with  corn,  wine,  oil,  fruitful 
seasons,  and  other  temporal  blessings,  Rom.  ii.  4. 

Q.  What  are  the  branches  of  God's  special  goodness  ? 
— A.  Saving  grace,  and  eternal  glory,  Psal.  xxiv.  11. 

Q.  What  are  the  properties  of  God's  special  goodness  ? 
— A.  It  is  unspeakably  great,  sweet,  satisfying,  seasonable, 
unchangeable,  and  everlasting,  Psal.  xxxi.  19. 

Q.  Where  is  this  goodness  laid  up  for  the  elect  ? — A.  In 
Christ,  in  whom  all  fulness  dwells.  Col.  i.  19. 

Q.  How  is  it  brought  near  to  us  sinners? — A.  In  the 
promise  and  offer  of  the  gospel,  Isa.  Iv.  7. 

Q,,  How  doth  it  all  become  our  own? — A.  By  our  receiv- 
ing Christ,  in  whom  it  is  laid  up,  1  Cor.  iii.  22. 

Q.  What  are  the  fruits  and  effects  of  our  receiving  it  ? — 
A.  Wonder,  joy,  delight,  satisfaction,  self-abasement,  and 
love  to  God,  Christ,  and  the  souls  of  men. 

Q.  F  om  what  fountain  doth  this  special  goodness  flow  ? 
— -A.  From  God's  love,  grace,  and  mercy  in  Christ. 

Q.  Wherein  do  love,  grace,  and  mercy  differ  ? — A.  They 
are  much  the  same ;  only  love  views  the  elect  as  creatures ; 
grace  views  them  as  unworthy ;  and  mercy  views  them  as  in 
misery. 

Q.  What  are  the  diff'erent  actings  of  God's  love  towards 
the  elect? — A.  Choosing,  blessing,  and  delighting  in  them, 
Eph.  i.  v.,  Zeph.  iii.  17. 


40  THE    ATTRIBUTES    OF    GOD. 

Q.  Wherein  doth  God's  absohite  goodness  appear  ? — A. 
In  creation,  providence,  and  redemption. 

Q.  How  doth  the  goodness  of  God  appear  in  creation? — 
A.  In  his  making  all  things  very  good.,  Gen.  i.  31. 

Q.  How  doth  it  appear  in  the  works  of  providence  1 — 
A.  In  God's  preserving,  and  making  plentiful  provision  for 
his  creatures,  Psalm  cxlv.  9.  16,  and  civ.  and  cvii. 

Q.  How  doth  it  appear  in  redemption-work  1 — A.  In  the 
gracious  contrivance  and  execution  of  it. 

Q.  How  doth  God's  goodness  appear  in  the  contrivance 
of  redemption? — A.  In  his  so  early,  freely,  and  kindly,  re- 
membering elect  sinners,  and  laying  their  help  upon  one 
mighty  to  save.  Psalm  cxxxvi.  23,  Eph.  i.  3 — 11. 

Q.  How  doth  God's  goodness  appear  in  the  execution  of 
redemption  1 — A.  In  sending  his  son  to  assume  our  nature, 
and  pay  our  debt ;  and  in  bestowing  all  his  purchased  bles- 
sings upon  us,  John  iii.  14 — 17. 

Q.  Is  not  mercy  or  goodness,  as  employed  in  redemption, 
God's  darling  attribute  1 — A.  Yes  ;  for  God  oftener  ascribes 
mercy  to  himself  than  any  other  attribute  :  all  the  divine 
persons,  perfections,  operations,  and  relations,  and  all  the 
servants  of  God,  are  employed  in  promoting  the  work  of 
mercy  ;  and  the  greatest  price  was  laid  out  in  shewing  mer- 
cy, Exod.  xxxiv.  6,  7. 

Q.  How  is  God's  goodness  terrible  to  impenitent  sinners  1 
— A.  Their  contempt  of  it  heaps  up  for  them  wrath  against 
the  day  of  wrath,  Rom.  li.  4,  5,  Heb.  ii.  3. 

Q.  How  is  it  sweet  to  believers  1 — A.  Because  they  shall 
be  for  ever  filled  and  satisfied  with  its  ravishing  pleasures, 
Psal.  xvi.  11.  Jer.  xxxi.  12. 

Q.  Is  it  not  very  encouraging  to  such  as  desire  to  believe? 
— A.  Yes  ;  for  it  runs  to  meet  such  with  mercy  and  kind- 
ness, Luke  XV.  17.  20,  Jer.  xxxi.  18 — 20. 

Q.  What  is  the  truth  of  God  ? — A.  It  is  that  perfection 
whereby  he  cannot  but  hate  all  deceit  and  falsehood. 

Q.  How  may  the  truth  of  God  be  distinguished  1 — A. 
Into  his  sincerity  and  his  faithfulness. 

Q.  What  is  the  sincerity  or  uprightness  of  God  ? — A.  His 
speaking  and  acting  as  he  thinks  and  designs. 

Q.  How  is  God  sincere  when  he  offers  his  eternal  life  to 
such  as  are  in  his  decree  appointed  to  wrath  ? — A.  He  is 
really  willing  to  give  salvation  to  all  men  to  whom  it  is  of- 
fered, if  they  would  receive  it ;  and  his  decree  no  way  ne- 
cessitates them  to  refuse  it,  John  v.  40. 


THE    ATTRIBUTES    OP   GOD.  41 

Q.  How  can  he  be  sincere  in  offering  reprobates  a  sal- 
vation which  was  never  purchased  for  them  ? — A.  The  pur- 
chased salvation,  and  price  thereof  in  itself,  are  equally  ap- 
plicable to  every  gospel  hearer :  and  therefore  believe  the 
gospel  promise  and  offer  who  will,  he  shall  be  saved,  John 
iii.  16,  Mark  xvi.  15,  16. 

Q.  What  is  the  veracity  andi faithfulness  o^  God? — A. 
That  whereby  he  cannot  but  do  as  he  hath  said. 

Q.  Wherein  is  God's  faithfulness  manifested  1 — A.  In  the 
exact  accomplishment  of  all  his  promises,  prophecies,  and 
thrcatenings.  Josh,  xxiii.  14,  Zech.  i.  6. 

Q.  Did  not  God's  word  fail  of  accomplishment,  when 
Saul  came  not  down  to  Keilah,  and  Nineveh  was  not  de- 
stroyed in  forty  days,  as  he  had  said  1 — A.  No  ;  for  God's 
word  bore  no  more  than,  that  if  David  staid  at  Keilah,  Saul 
should  come  down  ;  and  if  Nineveh  did  not  repent,  it  should 
be  destroyed,  1  Sam.  xxiii.,  Jonah  iii. 

Q.  Do  not  unbelievers  make  God  a  liar,  in  stopping  tlte 
fulfilment  of  the  gospel  promises  1 — A.  They  indeed  call 
him  a  liar,  and  refuse  the  benefit  of  the  promise  to  them- 
selves ;  but  their  unbelief  cannot  make  the  faith  of  God  of 
none  effect,  Rom.  iv.  4,  and  ix.  6. 

Q.  Wherein  is  God*s  faithfulness  most  brightly  manifest- 
ed 1 — A.  In  his  fulfilling  the  most  improbable  promises  and 
thrcatenings,  though  long  suspended. 

Q.  What  was  the  most  improbable  promise  ? — ^A.  I^at 
of  Christ's  coming  to  die  for  us,  Gen.  iii.  15. 

Q.  What  made  this  pjomise  appear  difficult? — A.  It  was 
astonishing  that  God  should  stoop  so  low ;  it  required  great 
power  to  unite  our  nature  to  his ;  and  infinite  provocation 
had  been  given  to  cause  him  refuse  such  kindness,  Jer. 
XXX  iii.  22. 

Q.  What  appeared  the  most  improbable  threatening? — 
A.  The  threatening  of  God's  wrath  upon  Christ  as  our 
surety,  Zech.  xiii.  7,  Dan.  ix.  24,  Isa.  hii. 

Q.  What  made  this  threatening  appear  difficult  ? — A. 
God's  infinite  love  to  Christ  his  beloved  Son. 

Q.  How  doth  the  accomplishment  of  such  promises  or 
threatenings,  after  being  long  suspended,  shew  the  faithful- 
ness of  God? — A.  As  it  shews  that  God  cannot  forget  his 
word  or  change  his  mind,  Mai.  i.  6. 

Q.  When  will  God's  truth  (as  well  as  his  other  perfec- 
tions) be  most  openly  manifested? — A.  In  the  day  of  judg- 
ment, 1  Tim.  vi.  15,  16,  2  Thess.  i.  6—10. 
4* 


42 

Q.  How  will  God's  truth  be  then  manifested  1 — A.  In 
his  rendering  rewards  and  punishments  exactly  according 
to  his  promises  and  threatenings,  Rom.  ii.  16. 

Q.  Wherein  do  God's  justice,  goodness,  and  truth  differ 
from  that  justice,  goodness,  and  truth  which  are  in  crea- 
tures 1 — A.  God's  justice,  goodness  and  truth,  are  inde- 
pendent, infinite,  eternal,  and  unchangeable  ;  but  those  of 
creatures  are  dependent,  finite,  created,  and  changeable. 

Q.  How  is  God's  truth  sweet  to  believers? — A.  It  se- 
cures God's  fulfilling  of  all  promises  to  them. 

Q.  How  is  it  terrible  to  the  wicked  ? — A.  It  secures 
God's  execution  of  all  his  threatenings  upon  them. 

Q,.  How  doth  faith  improve  all  the  attributes  of  God  1 — 
A.  It  takes  his  wisdom  for  its  guide  ;  his  power  for  its 
strength;  his  holiness  for  its  pattern  ;  his  justice  for  its  ad- 
vocate ;  his  goodness  for  its  portion  ;  his  truth  for  its  secu- 
rity ;  and  all  to  be  its  plea  before  God,  and  the  ground  of 
its  expectation  of  grace  and  glory. 

Quest.  5.  Are  there  more  Gods  than  one  7 
Answ.  There  is  but  one  only,  the  living  and  true 
God. 

Q.  Whence  do  ye  prove  that  there  is  hut  one  God  ] — A. 
— From  reason  and  scripture. 

Q.  How  doth  reason  prove  that  there  is  but  one  God  1 — 
A.  It  shews,  that  if  there  were  more  Gods  than  one,  God 
could  not  be  independent,  infinite,  almighty,  &c.  and  so  not 
God  at  all. 

Q.  Why  might  not  God  be  independent,  though  there 
were  more  Gods  than  one? — A.  Because  if  there  were 
more  Gods  than  one,  each  behoved  to  depend  on,  and  be 
bounded  by  the  will  of  another. 

Q.  Why  might  not  God  be  infinite,  though  there  were 
more  Gods  than  one  1 — A.  Because  one  infinite  Being, 
possessing  all  divine  perfections,  sets  limits  to  the  perfection 
of  every  other  being,  and  excludes  them  fi*om  the  posses- 
sion of  divine  perfections. 

Q.  Why  might  not  God  be  almighty,  though  there  were 
more  Gods  than  one  ? — A.  Because  each  could  oppose  and 
hinder  the  designs  of  another. 

Q.  Could  the  world  be  governed,  if  there  were  more 
Gods  than  one  ? — A.  No :  for  all  things  would  be  directed 
to  different  and  opposite  ends  at  once. 


OP    THE    TRINITY.  43 

Q.  Why  might  not  there  be  three  Gods,  as  well  as  three 
persons  in  one  Godhead  1 — A.  Because  three  Gods  could 
not  be  one  and  the  same  in  substance,  as  the  three  divine 
persons  are,  John  x.  30,  1  John  v.  7. 

Q.  How  dotii  the  scripture  prove  there  is  but  one  God  1 
— A.  It  expressly  affirms,  the  Lord  our  God  is  one  Lord  : 
and  there  is  no  other  God  but  one,  Deut.  vi.  4,  1  Cor.  viii.  4. 

Q.  Are  there  no  others,  besides  the  true  God  called  gods 
in  scripture? — A.  Yes;  angels,  magistrates,  idols,  men's 
belly,  and  the  devil  are  so  called. 

Q.  Why  are  angels  called  gods  ? — A.  Because  they  are 
most  like  God  in  spirituality,  wisdom,  and  power. 

Q.  Why  are  magistrates  called  gods  ? — A.  Because,  as 
God*s  deputies,  they  rule  over  others. 

Q  Why  are  heathen  idols  called  gods  ? — A.  Because 
blinded  sinners  worship  and  honour  them  as  gods. 

Q.  Why  is  men's  belly  called  a  god  ? — A.  Because  many 
are  chiefly  careful  to  satisfy  and  please  it,  Phil.  iii.  19. 

Q.  Why  is  the  devil  called  the  god  of  this  world  ? — A. 
Because  he  rules  over,  and  is  honoured  and  worshipped  as 
a  god  by  the  most  part  of  mankind,  2  Cor.  iv.  4. 

Q.  Is  not  God  sufficiently  distinguished  from  these  gods  1 
— A.  Yes :  for  he  is  the  only  living  and  true  God,  Jer.  Ixv. 
22,  and  x.  10,  John  xvii.  3,  1  John  v.  22. 

Q.  Why  is  he  called  the  living  God? — A.  Because  he 
hath  life  in  himself  and  gives  to  others  whatever  life  they 
have,  natural,  spiritual  or  eternal,  John  v.  26. 

Q.  From  whom  doth  this  character,  living  God,  especi- 
ally distinguish  him  1 — A.  From  dead  idols. 

Q.  Why  is  he  called  the  true  God  ? — A.  Because  he  is 
possessed  of  all  perfections  in  an  infinite  degree,  which  dis- 
tinguishes him  from  all  others  who  are  called  gods. 

Quest.  6.  How  many  persons  are  there  in  the  God- 
head 7 

Answ.  There  are  three  persons  in  the  Godhead; 
the  Father,  the  Son,  and  the  Holy  Ghost :  and  these 
three  are  one  God,  the  same  in  substance,  equal  in 
power  and  glory. 

Q.  What  is  meant  by  the  Godhead  ? — A.  The  divine 
nature  or  essence,  whereby  God  is  what  he  is. 

Q.  What  is  a  person  ? — A.  A  complete  substance,  which 
can  think  and  act  by  itself. 


44  OP    THE    TRINITY. 

Q.  Are  then  irrational  creatures  persons  ? — A.  No  ;  for 
they  cannot  properly  think. 

Q,.  Is  the  human  nature  of  Christ  a  person  1 — A.  No  ; 
for  it  never  thought  or  acted  but  in  union  to  his  divine  per- 
son, Isa.  ix.  6,  7.  14,  John  i.  14. 

Q.  Are  men  and  angels  persons,  notwithstanding  their 
dependence  on  God  1 — A.  Yes  ;  for  though  they  think  and 
act  dependently  on  God ;  yet  their  thoughts  and  actions  can 
not  be  properly  called  his  but  their  own. 

Q.  What  is  a  person  in  the  Godhead  ? — A.  It  is  the 
divine  nature,  as  subsisting  with  a  particular  personal 
property. 

Q,.  What  is  the  difference  between  a  created  and  a  di- 
vine person  1 — A.  Besides  other  differences,  every  created 
person  has  a  different  substance  ;  but  all  the  three  divine 
persons  are  the  same  in  substance. 

Q.  How  is  this  distinguishing  perfection  of  God,  relative 
to  persons  in  the  Godhead,  ordinarily  called  1 — A.  Trinity  ; 
which  signifies  three  in  one. 

Q.  Who  are  these  three  persons  in  the  Godhead  ? — A. 
The  Father,  the  Son,  and  the  Holy  Ghost. 

Q.  Is  the  residing  or  subsisting  of  the  same  divine  na- 
ture in  three  distinct  persons,  as  natural  and  necessary  to 
it,  as  the  very  existence  of  it  1 — A.  Yes  ;  it  is  altogether  as 
natural  and  necessary,  Exod.  iii.  14. 

Q.  Is  it  natural  and  necessary  to  the  divine  nature,  to  re- 
side in  the  first  person  as  a  father  ;  in  the  second  as  a  Son ; 
and  the  third  as  one  proceeding  from  the  Father  and  Son  ? — 
A.  Yes  ;  there  is  nothing  in  the  Godhead  or  any  person  in 
it,  which  is  not  natural  and  necessary  in  the  highest  sense, 
Exod.  iii.  14. 

Q.  Are  then  these  three  divine  persons  equally  independ- 
ent upon  one  another? — A.  Yes,  Phil.  ii.  6. 

Q.  Doth  the  light  of  nature  discover  that  the  one  divine 
nature  subsists  in  three  distinct  persons  1 — A.  No  ;  the  un- 
corrupted  light  of  nature  discovers  no  more  of  God's  per- 
fection than  is  necessary  to  our  giving  him  that  honour 
we  owe  him  as  the  author  of  our  being,  if  so  much. 

Q.  Can  the  reason  of  creatures  comprehend  the  sub- 
stance of  one  divine  nature  in  three  persons  ? — A.  No ; 
no  more  than  it  can  comprehend  the  infinity,  eternity,  &c., 
of  God,  Job  xi.  7,  and  xxvi.  14. 

Q.  Why  have  Satan  and  his  instruments  so  much  op- 
posed tlie  doctrine  of  h  e  Trinity  \ — A.  Because  it  is  a 


OP   THE    TRINITY.  4S^ 

fundamental  truths  upon  which  the  whole  work  of  redemp- 
tion, and  all  revealed  rehgion,  ore  founded,  John  xvii.  3. 

Q.  How  is  the  whole  work  of  redemption  founded  on 
it  ? — A.  Because  if  there  had  not  been  one  divine  per- 
son to  send,  and  be  the  exacting  judge,  another  to  be  sent 
as  atoning  surety,  and  a  third  to  apply  his  purchase,  we 
could  not  have  been  saved,  2  Cor.  xiii.  14. 

Q.  How  is  the  whole  of  revealed  religion  founded  on 
the  doctrine  of  the  Trinity  t — A.  Because  we  must  wor- 
ship the  Father,  in  the  Son,  and  by  the  Spirit. 

Q.  Is  the  knowledge  of  the  doctrine  of  the  Trinity  ne- 
cessary to  salvation  1 — A.  Yes,  John  xvii.  3. 

Q.  How  can  that  be,  when  it  is  so  mysterious  ? — A.  So 
is  every  thing  in  God  ;  and  it  is  only  necessary  that  we  know 
and  believe  concerning  it  what  the  scripture  plainly  reveals 
in  1  John  v.  7,  2  Cor.  xiii.  14,  &c. 

Q.  How  prove  you  that  there  are  three  persons  in  the 
Godhead  1 — A.  The  scripture  affirms,  that  in  the  name  of 
three  divine  persons  baptism  is  administered  ;  and  that  these 
three  bear  witness  to  divine  truths,  bestow  divine  blessings, 
and  acted  different  parts  at  Christ's  baptism. 

Q.  What  different  parts  did  these  persons  act  at  Christ's 
baptism? — A.  The  Father  from  heaven  gave  testimony 
to  Christ,  the  Son  stood  on  Jordan's  bank,  and  the  Holy 
Ghost  descending  upon  him  like  a  dove.  Mat.  iii.  16,  17. 

Q.  How  prove  you  that  these  three  are  persons,  and  not 
bare  names  or  properties? — A.  Because  thinking,  willing, 
and  such  acts  and  relations  as  are  proper  only  to  persons, 
are  in  scripture  ascribed  to  each  of  them. 

Q.  How  do  you  prove  that  they  are  distinct  persons 
from  one  another? — A.  Because  they  have  distinct  offices 
in  the  work  of  redemption,  and  distinct  personal  properties, 
John  xvi.  7.  15.  Eph,  i.  3—22. 

Q.  What  distinct  office  or  agency  have  they  in  the  work 
of  redemption? — A.  The  Father  proposeth,  the  Son  pur- 
chaseth,  and  the  Holy  Ghost  applieth  it,  Eph.  i.  3.  22. 

Q.  Whereby  are  these  divine  persons  properly  distin- 
guished ? — A.  By  their  distinct  personal  properties. 

Q.  What  is  the  personal  property  of  the  Father? — A. 
To  beget  the  Son,  Psal.  ii.  7. 

Q.  What  is  the  personal  property  of  the  Son  ? — A.  To 
be  begotten  of  the  Father,  John  i.  14. 

Q.  What  is  the  personal  property  of  the  Holy  Ghost? — 
A.  To  proceed  from  the  Father  and  Son,  John  xv.  26. 


46  OP   THE   TRINITY. 

Q.  How  prove  you  that  the  Holy  Ghost  proceeds  from 
the  Son  as  well  as  from  the  Father? — A.  Because  he  is 
called  the  Spirit  of  the  Son,  and  is  sent  by  him  as  well  as 
by  the  Father,  Gal.  iv.  6.  John  xvii.  7.  and  xv.  26. 

Q.  When  did  the  Father  beget  the  Son,  and  the  Spirit 
proceed  from  both  1 — A.  From  all  eternity,  Psal,  ii.  7. 

Q.  Is  it  the  divine  nature  or  substance,  absolutely  con- 
sidered, that  begets,  is  begotten,  or  proceeds  1 — A.  No ;  it 
is  a  divine  person :  the  person  of  the  Father  begets,  the 
person  of  the  Son  is  begotten,  and  the  person  of  the  Holy 
Ghost  proceeds  from  both,  John  i.  15.  xv.  26. 

Q.  Wherein  doth  a  personal  and  an  essential  property 
differ  1 — A.  An  essential  property  is  common  to  all  the  di- 
vine persons ;  but  a  personal  property  is  peculiar  to  one 
person,  and  incommunicable  to  another. 

Q.  Are  the  properties  of  absolute  independency,  neces- 
sary existence,  most  high,  and  only  true  God,  equally  ap- 
plicable to  all  the  divine  persons'? — A.  Yes;  for  these  are 
absolute  and  essential,  not  personal  properties. 

Q.  Is  it  then  safe  to  call  the  Father  the  fountain  of  the 
Godhend,  or  of  the  Trinity? — A.  No,  John  x.  30. 

Q.  Is  it  not  a  preferring  of  one  person  to  another,  to  call 
the  Father  the  first,  the  Son  the  second,  and  the  Holy 
Ghost  the  third? — A.  No;  it  only  says  they  subsist  and 
act  in  that  order,  Mat.  xxviii.  19.  Eph.  i.  3 — 23. 

Q.  Is  it  safe  to  say  the  Father  begets  the  Son  by  know- 
ing himself,  and  that  the  Holy  Ghost  proceeds  from  the 
mutual  love  of  Father  and  Son  1 — A.  No ;  for  God's  know- 
ledge and  love,  as  in  himself,  are  the  very  same. 

Q.  How  prove  you  that  these  three  persons  are  one 
God? — A.  There  is  but  one  God ;  and  all  these  three  are 
in  scripture  called  God  and  one,  1  John  v.  7.  John  x.  30. 

Q.  How  can  these  three  persons  be  one  God  ? — A.  By 
their  being  the  very  same  in  substance,  1  John  v.  7. 

Q.  Has  each  of  these  persons  only  a  part  of  the  divine 
nature,  and  a  substance  perfectly  like  to  one  another? — A. 
No ;  they  have  the  very  same  divine  substance,  and  each 
the  whole  of  it ;  for  the  divine  essence  is  simple,  and 
cannot  be  divided,  John  x.  30.  1  John  v.  7. 

Q.  If  these  persons  be  the  same,  how  are  they  said  to 
be  epual  ? — A.  They  are  the  same  in  substance  and  nature^ 
but  they  are  equal  as  persons,  1  John  v.  7. 

Q.  Wherein  are  they  as  persons  equal? — A.  In  all  di- 
vine perfections  and  glory,  2  Cor.  xiii.  14. 


OP    THE    TRINITY.  «. 

Q.  How  prove  you  that  the  Father  is  God? — A.  The 
scripture  often  affirms  huu  to  be  God;  and  none  but 
Atheists  ever  doubted  of  it,  Eph.  i.  3.  17. 

Q.  Is  the  father  only  God  % — A.  No. 

Q.  How  then  is  he  called  the  only  true  Godl  John  xvii.  3. 
- — A.  Though  he  be  the  only  true  God,  so  as  to  exclude  all 
false  gods ;  yet  that  does  not  infer  that  he  only  is  the  true 
God,  so  as  to  exclude  the  Son  and  Holy  Ghost  from  being 
the  only  true  God,  1  John  v.  7 — ^20. 

Q.  How  do  you  prove  that  the  Son  is  God  % — A.  Be- 
cause the  names,  attributes,  works,  and  worship  proper  to 
God,  are  given  to  him  as  well  as  the  Father  in  scripture. 

Q.  What  divine  names  are  given  to  the  Son  1 — A.  He 
is  called  Jehovah  the  great  God,  the  God  of  Glory ^  &c. 
Isa.  xlv.  24.  Tit.  ii.  13.  Acts  vii.  2,  &c. 

Q.  What  divine  attributes  are  ascribed  to  the  Son  \ — A. 
Eternity,  unchangeableness,  almighty  power,  knowledge  of 
all  things,  and  being  every  where  present. 

Q.  What  divine  works  are  ascribed  to  the  Son  ? — A. 
Creating  and  upholding  all  things,  redeeming  sinners,  for- 
giving sins,  raisuig  the  dead,  judging  the  world,  &c.  John  i. 
2,  Col.  i.  17,  Tit.  ii.  14,  Acts  v.  31,  i&c. 

Q.  What  divine  worship  is  required  and  ascribed  to  the 
Son? — A.  Honouring  him  even  as  the  Father,  believing, 
and  being  baptized  in,  and  calling  on  his  name. 

Q.  How  then  is  the  Son  called  the  Father's  servant ;  and 
liimself  says.  The  Father  is  greater  than  I? — A.  The 
meaning  is  only,  that  the  Son,  (not  as  Son,  but)  as  man  and 
Mediator,  is  inferior  to  the  Father. 

Q.  How  do  you  prove  that  the  Holy  Ghost  is  God  1— 
A.  Because  the  same  divine  names,  attributes,  works,  and 
worship,  are  ascribed  to  him  in  scripture  as  to  the  Father 
and  Son. 

Q.  What  divine  names  are  given  to  the  Holy  Ghost  ? — 
A.   He  is  called  Jehovah,  God,  S^c.  Acts  v.  4. 

Q.  What  divine  attributes  are  ascribed  to  him  1 — A. 
Eternity,  knowledge  of  all  things,  and  being  every  where 
present,  Heb.  xi  14, 1  Cor.  ii.  10. 

Q.  What  divine  works  are  ascribed  to  him  1 — A.  Crea- 
tion, formation  of  Christ's  human  nature,  regeneration,  and 
sanctification  of  sinners,  &.c.  Gen  i.  &c. 

Q.  What  divine  worship  is  ascribed  to  the  Spirit  1 — A. 
Prayer,  praise,  baptism  in  his  name,  &c.  Rev.  i.  4. 

Q.  Can  the  mystery  of  the   Trinity  be  illustrated  by 


48 

similitudes  1 — A.  No;  whatever  similitudes  men  have  used 
to  this  purpose,  have  rather  clouded  than  cast  light  upon  it. 

Q,.  What  doth  the  denial  of  any  of  the  divine  perfections, 
or  of  the  divinity  of  any  of  the  persons  in  the  Godhead, 
amount  to  1 — A.  To  blasphemy  and  heresy. 

Q.  What  is  blasphemy? — A.  A  reviling  of  God. 

Q.  What  is  heresy  ? — A.  The  denial  of  a  fundamental 
truth  by  a  professed  church-member,  especially  if  obsti- 
nately persisted  in,  2  Tim.  ii.  18,  Tit.  iii.  10. 

Q.  How  is  the  mystery  of  the  Trinity  terrible  to  the 
wicked  ? — A.  Because  the  wrath  of  all  the  three  divine  per- 
sons shall  be  eternally  poured  out  upon  them. 

Q.  How  is  it  sweet  to  believers  1 — A.  Because  these 
three  persons  do  attest  the  gospel  truths  the  saints  beheve  ; 
and  shall  be  their  infinite  and  eternal  portion. 

V    Quest.  7.  What  are  the  decrees  of  God? 

Answ.  The  decrees  of  God  are,  his  eternal  pur- 
pose, according  to  the  counsel  of  his  will,  whereby, 
for  his  own  glory,  he  hath  fore-ordained  whatsoever 
comes  to  pass. 

Q.  What  are  these  acts  of  God  which  we  must  know  and 
believe  1 — A.  His  decree  and  the  execution  of  it. 

Q.  Wherein  do  these  differ  t — A.  His  decree  is  his 
agency  within  himself  before  time  ;  but  the  execution  of  it 
is  his  work  without  himself,  begun  in  time. 

Q.  What  is  a  decree  ? — A.  Fore-ordaining  what,  and  in 
what  manner,  things  shall  come  to  pass. 

Q.  What  hath  God  decreed  and  fore-ordained  1 — A.  All 
things  that  come  to  pass.  Acts  xv.  18. 

Q.  When  did  God  decree  all  things  ? — A.  From  all  eter- 
nity. Acts  XV.  18,  Eph.  i.  4. 

Q.  According  to  what  rule  hath  God  decreed  all  tilings? 
— According  to  the  counsel  of  his  own  will. 

Q.  For  what  end  hath  God  decreed  all  things  1 — A.  For 
his  own  glory,  and  his  people's  good- 

Q.  Are  the  decrees  of  God  one  or  many  ? — A.  The  de- 
creeing act  of  God  is  one,  but  the  things  decreed  are  many. 

Q.  How  is  God's  decree  called  in  scripture  1 — A.  A 
counsel,  purpose,  appointment,  or  determination. 

Q.  Why  is  it  called  a  counsell — A.  Not  as  if  God  need- 
ed to  deliberate  ;  but  because  of  the  great  wisdom  that  is  in 
it,  Rom.  xi.  33,  34,  Eph.  i.  11. 


OP    GOD'S    DECREES.  W 

Q.  Why  is  the  decree  called  a  purpose  ? — A.  Because 
God  is  fully  resolved  to  execute  it,  Isa.  xlv.  10. 

Q.  Why  is  it  called  an  appointment  or  determination  ? — 
A.  Because  it  is  fixed  by  the  highest  authority. 

Q.  What  are  the  properties  of  the  decrees  of  God? — A. 
They  are  eternal,  holy,  wise,  absolute,  and  unchangeable. 

Q.  How  do  you  prove  that  God's  decrees  are  eternal  1 — 
A.  The  decree  of  our  salvation  was  before  the  foundation 
of  the  loorld  ;  all  the  works  of  God  were  then  known  to  him, 
and  are  connected  with  our  salvation,  Eph.  i.  4. 

Q.  How  do  you  prove  that  God's  decrees  are  holy  and 
wise? — A.  Because  the  holy  and  wise  God  is  the  author  of 
them  ;  and  holiness  and  wisdom  shine  in  the  execution  of 
them,  Mark  vii.  37,  Psalm  cxlv.  17. 

Q.  What  do  you  mean  by  the  decrees  of  God  being  ab- 
solute 1 — A.  That  they  are  fixed  by  the  will  of  God,  with- 
out any  dependence  on  the  creature,  Isa.  Iv.  9. 

Q.  How  do  you  prove  God's  decrees  are  absolute  ? — A. 
Because  God  cannot  but  foreknow  all  events,  cannot  want 
power  to  perform  his  designs  ;  nor  can  he  subject  his  own 
will  to  a  dependence  on  that  of  his  creature. 

Q.  Though  the  decreeing  act  depend  not  on  any  thing 
done  by  the  creature,  yet  has  not  God  in  the  decree  fixed 
an  inseparable  dependence  of  the  end  upon  the  means,  in 
the  execution  of  the  decrees  1 — A.  Y^s ;  he  at  once  so  fix- 
ed the  end,  and  the  means  of  obtaining  it,  that  if  men  neg- 
lect the  means,  they  must  come  short  of  the  end,  Acts  xxvii. 
24.  31,  Mark  xvi.  16,  John  iii.  36. 

Q.  Ought  we  then  to  be  as  diligent  in  using  the  means 
of  happiness  for  our  souls  and  bodies,  as  if  there  were  no 
decree  ?— A.  Yes,  Deut.  xxix.  39,  Phil.  ii.  12,  13. 

Q.  What  mean  you  by  God's  decree  being  unchangea- 
ble 1 — A.  That  nothing  can  fall  out,  either  as  to  means  or 
end,  otherwise  than  as  settled  in  the  decree. 

Q.  How  prove  you  that  God's  decree  is  unchangeable? — 
A.  Because  God  himself  is  unchangeable  ;  and  has  said 
his  counsel  shall  stand,  Isa.  xlvi.  10,  Psalm  xxxiii.  9.  11. 

Q.  Doth  not  this  force  the  will  of  creatures,  and  cause 
them  to  act  contrary  to  it  ] — A.  No  ;  the  decree  is  so  wisely 
laid  as  it  cannot  be  frustrated,  and  yet  as  full  scope  allowed 
to  the  will  of  the  creature,  as  if  there  were  no  decree,  Acts 
xxvii.  27,  28,  John  vi.  37.  44,  45. 

Q.  Are  the  most  casual  events,  and  the  precise  term  of 
every  man's  life,  immutably  decreed  1 — A.  Yes. 
5 


50  OP  god's  decrees. 

Q.  How  prove  you  that  ? — A.  Because  such  events  have 
been  often  foretold ;  and  man's  days  and  number  of  his 
months,  are  determined  by  God,  and  his  hounds  appointed 
that  he  cannot  pass,  1  Kings  xxii.  34,  Job  xiv.  5. 

Q.  How  then  is  God  said  to  shorten  men's  lives  1 — A.  Not 
by  taking  them  away  sooner  than  the  appointed  time,  but  by 
cutting  them  off  sooner  than  the  constitution  of  their  bodies 
seemed  to  presage.  Psalm  Iv.  23. 

Q.  Did  not  God  add  to  Hezekiah's  life  after  the  appointed 
time  of  his  death  was  come  1 — A.  No ;  he  only  added  fifteen 
years  to  his  life  after  he  was  struck  with  a  disease  that  threat- 
ened sudden  death,  Isa.  xxxviii. 

Q.  How  may  the  decrees  of  God  as  to  their  objects  be  dis- 
tinguished 1 — A.  Into  common  and  special. 

Q.  What  is  God's  common  decree? — A.  That  which  equal- 
ly extends  to  all  things,  Eph.  i.  11. 

Q.  What  did  God  decree  about  creatures  themselves  1 — 
A.  To  create,  uphold,  and  govern  them. 

Q.  What  did  he  decree  about  the  matter  and  goodness  of 
actions  1 — A.   To  eiFect  that  matter  and  goodness. 

Q.  What  did  he  decree  with  regard  to  the  sinfulness  of 
actions  1 — A.  To  permit,  bound,  and  over-rule  it  to  his  own 
glory,  Acts  iv.  17.  28.  and  xiv.  16. 

Q.  What  is  predestination,  or  God's  great  and  special 
decree  ? — A.  It  is  the  decree  which  unalterably  settles  the 
eternal  state  of  angels  and  men,  and  the  means  thereof, 
Rom.  ix.  22,  23, 1  Tim.  v.  21. 

Q.  If  tlie  eternal  state  of  every  man  and  angel  be  unal- 
terably settled,  why  need  we  pray,  read,  hear,  &c.,  to  make 
sure  our  eternal  happiness  1 — A.  Because  the  right  use  of 
these  means  is  the  decreed  way  of  receiving  Christ,  in  whom 
we  obtain  happiness  ;  even  as  eating  and  drinking  are  the 
necessary  means  of  our  living  a  natural  life. 

Q.  What  are  the  two  branches  of  predestination] — A. 
Election  and  reprobation,  Rom.  ix.  22,  23. 

Q.  What  is  the  election  of  angels  ? — A.  God's  decree 
to  continue  and  establish  such  particular  angels  in  eternal 
holiness  and  happiness,  1  Tim.  v.  21. 

Q.  What  is  God's  election  of  men  1 — A.  His  choosing 
certain  persons  of  mankind  from  among  the  rest,  and  giving 
them  to  Christ  to  be  redeemed  from  wrath,  1  Thess.  v.  9. 

Q.  Who  are  the  elect  of  mankind? — A.  Those  that  were 
chosen  by  God  from  all  eternity  to  everlasting  life,  1  Thess. 
i.  4.  and  V.  9,  2  Thess.  ii.  13. 


Q.  For  what  end  were  tijey  chosen  ? — A.  For  the  praise 
of  the  glorv  of  God's  fiee  grace,  Rom.  ix.  23. 

Q.  What  reason  or  motive  made  God  to  choose  any  ?^ 
A.  His  own  free  love,  Deut.  vii.  7,  8,  Eph.  i.  4 — 7. 

Q.  What  made  him  choose  some  rather  than  others  ?— 
A.  His  mere  good  pleasure,  Exod.  xxxiii.  19. 

Q.  How  prove  you  that  we  were  not  elected  upon  ac- 
count of  our  foreseen  faith  and  holiness  1 — A.  Because  it  is 
not  in  him  that  willeth,  or  of  him  that  runneth,  but  in  God 
that  sheweth  mercy;  and  faith  and  holiness  are  the  fruits  of 
election  ;  and  so  cannot  be  the  cause  of  God's  choosing  us, 
Rom.  ix.  16,  2  Thess.  ii.  13. 

Q.  Is  Christ  as  Mediator  the  cause  of  election,  or  elect- 
ing love  1 — A.  No  ;  the  Father  himself  loved  us. 

Q.  What  relation  then  hath  Christ  to  our  election  1 — A. 
He  is  the  head  of  it,  in  whom  we  are  chosen,  and  the  great 
mean  of  accomplishing  that  purpose,  Eph.  i.  4. 

Q.  How  do  you  prove  that  men  are  elected? — A.  The 
scripture  speaks  of  some  as  vessels  of  mercy,  afore  prepared 
to  glory  ordained  to  eternal  life,  appointed  and  chosen  to 
salvation,  Rom.  ix.  23. 

Q.  How  prove  you  that  particular  persons  are  elected  T 
— A.  Because  otherwise  Christ  as  an  head  might  have  for 
ever  been  wholly  without  members,  Rom.  ix.  13.  23. 

Q.  How  ought  we  to  improve  the  decree  of  election  ? — 
A.  By  taking  encouragement  to  believe  from  the  sover- 
eignty of  God's  love,  and  studying  to  have  our  election 
evidenced  by  our  effectual  calling  and  sanctification. 

Q.  What  is  reprobation  1 — A.  It  is  God's  decree  to  per- 
mit unelected  angels  and  men  to  fall  into,  and  continue  in 
sin,  and  to  punish  them  for  the  same. 

Q.  Is  sin  the  cause  of  reprobation  ? — A.  Sin  is  the  cause 
of  damnation  ;  but  God's  sovereign  will  is  the  cause  of  re- 
probation, Rom.  ix.  11 — 23. 

Q.  Is  not  God  partial,  in  appointing  some  to  wrath,  and 
others  to  happiness  1 — A.  No;  for  though  he  give  the  elect 
what  they  deserve  not,  yet  he  inflicts  nothing  upon  repro- 
bates, but  what  they  well  deserve. 

Q.  Doth  reprobation  oblige  any  to  sin  1 — A.  No ;  sin  is 
wholly  the  creature's  voluntary  choice.  Jam.  i.  13. 

Q.  What  is  the  end  of  reprobation  1 — A.  The  glory  of 
God's  sovereignty  and  justice,  Rom.  ix.  22. 

Q.  How  should  we  improve  this  awful  decree  of  reprq- 


&a  OP   CREATION. 

bation  1 — A.  By  flying  speedily  to  Christ,  that  we  may  see 
that  we  are  not  included  in  it,  Isa.  Iv.  1 — 3. 

Q,UEST.  8.  How  doth  God  execute  his  decrees  7 
Answ.  God  executeth  his  decrees  in  the  works  of 
creation  and  providence. 

Q.  What  do  you  mean  by  God's  executing  his  decrees  ? 
—A.  His  doing  what  he  purposed  in  the  decree. 

Q.  When  doth  God  execute  his  decrees'? — A.  He  begins 
the  execution  in  time,  and  continues  it  through  all  eternity, 
Gen.  1.  Matth.  xxv.  46. 

Q,.  Doth  God  fully  execute  his  decrees  1 — A.  Yes  ;  he 
worketh  all  things  according  to  the  counsel  of  his  will. 

Q.  In  what  are  God's  decrees  executed  1 — A.  In  the 
works  of  creation  and  providence. 

Q.  To  which  of  these  doth  redemption-work  belong  ] — 
A.  To  providence,  as  the  principal  part  thereof. 

Q.  Wherein  doth  creation  and  providence  diflTer'? — A. 
In  creation  God  gives  a  being  to  creatures,  and  works  with- 
out means ;  in  providence  he  upholds  and  directs  his  crea- 
tures, and  ordinarily  works  by  means. 

Q.  Can  the  execution  of  God's  decrees  be  hindered  ? — 
A.  No ;  the  frequent  essays  of  devils  and  men  to  hinder  it, 
are  made  means  of  promoting  it,  Psal.  Ixxvi.  10. 

Quest.  9.    What  is  the  work  of  creation  ? 

Answ.  The  work  of  creation  is,  God's  making  all 
things  of  nothing,  by  the  word  of  his  power,  in  the 
space  of  six  days,  and  all  very  good. 

Q.  In  what  did  God  begin  the  execution  of  his  decree  ? 
—A.  In  the  creation  of  the  world,  Gen.  i. 

Q.  When  did  God  create  all  things  1 — A.  In  the  begin- 
ning of  time,  Gen.  i.  1. 

Q.  Was  there  no  matter,  or  any  thing  else  besides  God, 
before  the  creation  1 — A.  No.  Hel).  xi.  3. 

Q.  How  prove  you  that  the  world  had  a  beginning  1 — A. 
Reason  shews,  and  the  scripture  asserts  it,  Gen.  i. 

Q.  How  do  you  prove  from  reason,  that  the  world  did 
not  exist  from  eternity  1 — A.  Because  it  is  finite  and 
changeable ;  history  reacheth  but  a  few  thousand  years 
backward ;  arts,  sciences,  and  many  other  discoveries,  are 
but  very  late,  &.c, 


OP    CREATION.  53 

Q.  Why  might  not  the  world  come  into  being  by  mere 
chance'? — A.  Because  chance,  being  the  mere  want  of  de- 
sign, (or  nothing)  can  produce  nothing. 

Q.  >V  liy  might  not  creatures  make  themselves  1 — A,  Be- 
cause that  which  makes  a  thing,  must  be  before  it. 

Q.  Who  then  is  the  alone  Creator  of  all  things? — A. 
God ;  Father,  Son,  and  Holy  Ghost,  Psal.  xxxiii.  6. 

Q.  How  do  you  prove,  that  no  creature  did  or  could 
assist  God  in  creation-work  ? — A.  Because,  as  there  is  an 
infinite  distance  between  nothing  and  being,  creation-work 
requires  infinite  power,  which  no  creature  can  have. 

Q.  What  is  meant  by  God's  creating  of  things  1 — A. 
His  making  them  out  of  nothing,  Gen.  i.  1. 

Q.  What  different  kinds  of  creation  are  there? — A 
Two,  viz.  creation  out  of  mere  nothing,  and  creation  out 
of  unfit  matter.  Gen.  i.  1 — 31. 

Q.  What  was  created  immediately  out  of  mere  nothing  ? 
— A.  Heaven,  earth,  light,  angels,  and  the  souls  of  men. 

Q.  What  did  God  create  out  of  unfit  matter? — A.  Fishes, 
fowls,  cattle,  the  body  of  man,  &.c. 

Q.  Out  of  what  were  the  fishes  and  fowls  made  ? — A. 
— Out  of  the  waters.  Gen.  i.  20. 

Q.  Of  what  were  cattle  and  creeping  things  made  ? — A. 
Of  earth,  Gen.  i.  24. 

Q.  In  what  space  of  time  did  God  create  all  things  ? — A. 
In  the  space  of  six  days,  Exod.  xx.  11. 

Q.  Could  not  God  have  created  all  things  in  a  moment? 
— A.  Yes;  there  is  nothing  too  hard  for  the  Lord. 

Q.  Why  then  took  he  up  six  days  in  creation-work? — 
A.  That  we  might  the  better  see  the  wise  order  of  his 
work;  and  might  imitate  him  in  working  six  days,  and 
resting  on  the  seventh,  Exod.  ii.  9 — 11. 

Q.  What  was  God's  work  on  the  first  day? — A.  He 
made  the  heavens,  the  earth,  the  light,  and  probably  also 
the  angels.  Gen.  i.  1.  3. 

Q.  How  does  it  seem  probable  that  the  angels  were  cre- 
ated on  the  first  day  ? — A.  Because  it  is  said,  they  shouted 
for  joy,  when  God  laid  the  corner-stone  of  the  earth,  Job 
xxviii.  6,  7. 

Q.  What  manner  of  creatures  are  angels? — A.  Spirits, 
who  have  great  wisdom  and  strength. 

Q,.  Of  wliat  use   are   angels  ? — A.  To  attend  God  in 
heaven,  guard  his  people  on  earth,  and  destroy  their  en- 
emies, Matth.  xviii.  10.  Psal.  xxxiv.  7.  and  xxxv.  5,  6. 
5* 


54  OP  Creation. 

Q.  In  what  estate  were  angels  created  1 — A.  In  a  most 
holy  and  happy  estate,  2  Pet.  ii.  4. 

Q.  Did  they  all  abide  in  that  estate  1 — A.  No ;  many  of 
them  sinned  and  became  devils,  Jude  vi. 

Q.  What  did  God  upon  the  second  day  I — A.  He  made 
the  air  and  firmament,  Gen.  i.  6. 

Q.  What  did  God  upon  the  third  day? — A.  He  sepa- 
ated  the  water  fi-om  the  earth,  and  made  the  herbs,  grass, 
and  trees,  Gen.  i.  9.  11. 

Q.  What  did  God  upon  the  fourth  day  1 — A.  He  made 
the  sun,  moon,  and  stars,  and  appointed  them  their  mo- 
tions and  use.  Gen.  i.  14. 

Q.  What  did  God  upon  the  fifth  day? — A.  He  made 
the  fishes  and  the  fowls.  Gen.  i.  20. 

Q.  What  did  God  upon  the  sixth  day? — A.  He  made 
cattle,  creeping  things,  and  man.  Gen.  i.  25,  26. 

Q.  For  what  end  did  God  make  all  things?- — A.  For 
the  glory  of  his  own  perfections,  Prov.  xvi.  4. 

d.  What  perfections  of  God  were  especially  glorified 
in  creation  ? — A.  His  eternity,  independence,  wisdom,  pow- 
er, holiness,  goodness,  &c.  Psal.  civ.  24. 

Q,.  How  was  God's  eternity  manifested  in  creation  ? — A. 
His  making  all  things,  shewed  that  he  was  before  all  things, 
John  i.  1,  2.  Psal.  cii.  25.  27. 

Q.  How  was  God's  independence  manifested  in  creation? 
— A.  His  giving  a  being  to  all  things  shews,  that  all  things 
depend  on  him  ;  and  that  he  is  self-sufficient,  and  depends 
upon  none,  Rom.  xi.  36. 

Q.  By  what  did  God  make  all  things? — A.  By  the 
word  of  his  power.  Gen.  i.  3.  6.  &.c. 

Q.  What  was  that  word  ? — A.  Let  them  be. 

Q.  In  what  condition  did  God  make  all  things  ? — A.  He 
made  all  things  very  good ;  that  is,  they  were  perfect  in 
their  kind,  and  fit  to  answer  the  ends  for  which  they  were 
made,  Gen.  i.  31. 

Q.  How  then  are  many  things  now  very  hurtful  ? — A. 
Sin  hath  made  them  hurtful.  Lam.  iii.  33.  39. 

Q.  How  hath  sin  made  irrational  creatures  hurtfid  ? — A. 
Sin  made  man  a  rebel  against  God ;  and  therefore  God 
hath  made  sundry  creatures  to  hurt  him,  or  what  belongs 
to  him,  Deut.  xxviii.  15.  68. 

Q.  What  evil  is  it  that  God  is  said  to  create  ? — A.  The  evil 
of  punishment,  but  not  the  evil  of  sin. 


55 

Q.  Who  created  sin? — A.  It  cannot  be  created,  as  it  hath 
no  bein^ ;  but  the  devil  brouf^ht  it  into  the  world. 

Q.  What  did  God  upon  the  seventh  day  1 — A.  He  there- 
on rested  from  all  his  work,  Gen.  ii.  2. 

Q.  Was  God  wearied  with  his  working  six  days  ? — A. 
No ;  he  fainteth  not,  neither  is  weary,  Isa.  xl.  28. 

Q.  What  then  doth  his  resting  signify  1 — A.  His  ceasing 
from  creation-work,  and  rejoicing  in  it,  Gen.  ii.  I,  2. 

Q.  Hath  God  created  nothing  since  the  first  six  days? — 
A.  Though  he  still  immediately  creates  the  souls  of  infants, 
yet  he  has  made  no  new  species  of  creatures. 

Q.  What  may  we  learn  from  creation  ? — A.  To  humble 
ourselves  before  God,  and  to  trust  in  his  power. 

Quest.  10.  How  did  God  create  man? 

Answ.  God  created  man  male  and  female,  after  his 
own  image,  in  knowledge,  righteousness,  and  holi- 
ness, with  dominion  over  the  creatures. 

Q.  Which  was  the  best  and  last  creature  which.  God 
made  on  earth? — A.  Man,  who  was  to  govern  the  rest.  Gen. 
L  26,  Matth.  xvi.  26. 

Q.  Why  did  God  defer  the  creation  of  man  till  all  other 
things  were  made  ? — A.  That  man  might  be  brought  into 
the  world  as  a  well-furnished  habitation. 

Q.  What  peculiar  solemnity  did  God  use  in  making 
man  ? — A.  A  council  of  the  divine  persons  was  held  for  that 
purpose,  Gen.  i.  26. 

Q.  Why  was  this  solemnity  used  in  making  man  ? — A. 
Because  he  only  was  to  bear  God's  image,  and  be  God's 
deputy  on  earth ;  and  in  his  nature  the  Son  of  God  was  to 
appear,  Gen.  i.  26.  28,  Isa.  vii.  14. 

Q.  In  what  sexes  did  God  create  man  ? — A.  God  created 
man  male  and  female.  Gen,  i.  27. 

Q.  Why  was  man  so  made  ? — A.  For  the  propagation 
of  mankind,  and  their  mutual  helpfulness.  Gen.  ii. 

Q.  Of  what  parts  doth  the  nature  of  man  consist? — A. 
Of  two,  a  body  and  a  soul,  Eccl.  xii.  7. 

Q.  Wherein  do  a  body  and  a  soul  differ  ? — A.  A  body 
is  an  unthinking  substance,  which  may  be  seen,  felt,  and 
divided  into  parts  ;  but  a  soul  is  a  thinking  substance,  which 
cannot  be  seen,  felt,  divided  into  parts,  or  die. 

Q.  Of  what  was  the  body  of  man  created  ? — A.  Of  the 
dust  of  the  ground  ;  to  teach  us  to  be  humble  and  mindful 
of  death.  Gen.  ii.  7,  and  iii.  19. 


56  OF  man's  creation. 

Q.  Of  what  was  the  body  of  the  woman  formed? — A. 
Of  a  rib  taken  out  of  the  man  ;  to  teach  us  the  great  love 
and  near  equality  that  should  take  place  between  married 
persons,  Gen.  ii.  22.  24. 

Q.  Of  what  were  their  souls  made'? — A.  Of  nothing; 
God  breathed  them  into  their  bodies,  Gen.  ii.  7. 

Q  What  doth  that  teach  us? — A.  How  easily  God  cre- 
ateth,  and  that  with  the  same  ease  he  can  call  back  our 
souls  by  death,  Zech.  xii.  1. 

Q.  In  what  doth  the  soul  of  a  mtyi  and  that  of  a  beast, 
differ? — A.  Beasts  have  no  proper  soul,  and  their  spirit 
perisheth  at  death  ;  but  man's  soul  can  subsist  when  sepa- 
rated from  the  body,  and  liveth  for  ever. 

Q.  How  prove  you  that  man's  soul  hveth  for  ever? — A. 
Christ  paid  an  infinite  price  for  its  ransom;  to  it  is  made 
the  promise  of  eternal  life,  or  threatening  of  eternal  death  ; 
it  cannot  be  killed  with  the  body,  but  in  death  returns  to 
God,  Matth.  x.  28.  Eccl.  xii.  7,  &c. 

Q.  What  doth  this  teach  us? — A.  To  be  much  more 
careful  for  our  souls  than  our  bodies,  Matth.  xvi.  26. 

Q.  How  is  God  as  our  Creator  called  in  scripture  ? — ^A. 
The  Potter,  and  the  Father  of  spirits. 

Q.  Why  is  he  called  the  Potter  1  Isa.  Ixiv.  8. — A.  Be- 
cause he  forms  our  bodies  out  of  clay,  and  can  dispose  of 
us  as  he  pleases,  Jer.  xviii.  6. 

Q.  Why  is  he  called  the  Father  of  Spirits?  Heb.  xii.  9. 
— A.  Because  he  creates  angels  and  the  souls  of  men. 

Q.  How  did  God  call  the  first  man  and  woman  when  he 
had  made  them  ? — A.  Adajn ;  which  signifies  either  red 
earthy  or  beautiful^  or  joined  in  love. 

Q.  Why  did  God  call  them  both  by  this  name  ? — A.  That 
they  might  continually  remember  their  low  original,  their 
near  relation,  and  duty  of  love  to  one  another;  and  their 
duty  to  God,  to  shew  themselves  the  beauty  of  this  lower 
world.  Gen.  ii.  7.  22. 

Q.  How  were  they  the  beauty  of  this  lower  world? — A. 
In  them  the  beauty  of  the  heavenly  and  earthly  creation, 
a  most  elegant  body,  and  a  rational  spirit,  were  united  into 
one  person,  Gen.  i.  27,  and  ii.  7. 

Q.  After  whose  image  was  man  created? — A.  After  the 
image  of  God,  Gen.  i.  27. 

Q.  Whether  was  man's  soul  or  body  properly  made 
after  the  image  of  God? — A.  His  soul.  Col.  iii.  10. 

Q.  How  prove  you  that  his  body  was  not  properly  mad^ 


OP  man's  creation.  gr- 

after the  image  of  God  ? — A.  Because  God  hath  no  hody^ 
but  is  a  most  pure  spirit,  John  xi.  24. 

Q.  Wherein  was  man's  soul  made  hke  unto  God  ? — A 
In  its  substance  and  quahties. 

Q.  How  was  man's  soul  made  like  unto  God  in  its  sub 
stance  1 — A.  God  is  a  Spirit,  and  it  was  made  a  spiritual 
substance,  John  iv.  24,  Matth  x.  28. 

Q.  In  what  qualities  was  man's  soul  made  like  unto  God? 
— A.  In  knowledge,  righteousness,  and  holiness. 

Q.  What  knowledge  had  man  at  his  creation  1 — A.  Such 
a  perfect  knowledge  of  God,  his  will  and  works,  as  rendered 
him  happy,  and  perfectly  fit  for  his  duty,  Gen.  iii.  22.  Eccl. 
vii.  29. 

Q.  What  righteousness  had  man  when  created? — A. 
He  was  sweetly  disposed,  and  perfectly  able  to  render  to 
God,  and  to  others,  what  was  their  due. 

Q.  What  holiness  had  man  at  his  creation  ? — A.  He 
was  perfectly  free  from  sin,  loved  and  dehghted  in  the  holi- 
ness, worship,  and  service  of  God,  Eccl.  vii.  29. 

Q.  What  flowed  from  Adam's  likeness  to  God  in  know- 
ledge, righteousness,  and  hoHness  ? — A.  A  likeness  to  God 
in  honour  and  happiness. 

Q.  How  was  man  like  God  in  honour  ? — As  God's  de- 
puty he  had  dominion  over  the  creatures,  Psal.  viii.  6. 

Q.  Over  what  creatures  had  man  dominion  ? — A.  Only 
over  the  creatures  on  earth,  as  fishes,  fowls,  cattle,  creeping 
things,  &c.  Gen.  i.  28,  Psal.  viii.  6^-8. 

Q.  What  happiness  had  man  at  his  creation  ? — A.  He 
was  free  from  all  sorrow  and  death,  and  had  sweet  commu- 
nion with  God,  as  his  father  and  friend. 

Q.  Where  was  man  placed  when  created? — A.  In  the 
pleasant  garden  of  Eden,  which  God  planted.  Gen.  ii. 

Q.  Why  put  he  man  into  it? — A.  To  heighten  his 
earthly  happhiess,  and  that  he  might  keep  and  dress  it. 

Q.  Did  not  God  allow  them  to  be  idle  in  that  estate  ? — 
A.  No  ;   all  idleness  is  of  the  devil,  1  Tim.  v.  13. 

Q.  Was  man's  work  then  a  toil  to  him  ? — A.  No  ;  it  did 
not  fatigue  him,  but  was  his  pleasure  and  happiness,  as  he 
saw  and  enjoyed  God  in  every  thing. 

Q.  What  influence  should  the  view  of  that  holy  and 
happy  estate  now  have  upon  us  ? — A.  It  should  make  us 
cry  out  with  grief,  Wo  to  us  that  we  have  sinned. 


58 

Q.  11*    What  are  God^s  works  of  providence^ 

A.  God's  works  of  providence,  are  his  most  holy, 

wise,  and  powerful  preserving  and  governing  all  his 

creatures,  and  all  their  actions. 

Q.  Wherein  doth  God  still  continue  to  execute  his  de- 
crees ? — A.  In  the  works  of  providence. 

What  call  you  the  providence  of  God  1 — A.  It  is  that  care 
he  taketh  of  his  creatures. 

Q.  What  are  the  properties  of  God's  care  or  providence? 
— A.  It  is  most  holy,  wise,  and  powerful. 

Q.  Wherein  doth  the  holiness  of  God's  providence  ap- 
pear?— A.  In  its  tendency  to  encourage  holiness,  dis- 
courage sin,  and  bring  glory  to  God  out  of  it. 

Q.  How  doth  God  bring  glory  to  himself  out  of  sin  ?— 
A.  In  punishing  it  in  some,  forgiving  it  in  others,  and 
making  the  chief  of  sinners  sometimes  become  the  chief  of 
saints,  2  Chron.  xxxviii.  11,  12,  13,  Acts  ix. 

Q.  How  doth  the  wisdom  of  God's  providence  appear  1 
— A.  In  his  making  all,  even  the  worst  things,  tend  to  his 
own  glory,  and  the  good  of  his  people  ;  and  in  causing  one 
thing  answer  many  ends  at  once,  Rom.  viii.  28. 

Q.  Wherein  doth  the  powerfiilness  of  God's  providence 
appear  1 — A.  In  his  irresistibly  bringing  about  great  events 
by  weak  or  no  means,  or  in  opposition  to  them,  Dan.  iv. 
34,  Isa.  xli.  14—16. 

Q.  W^hat  are  the  parts  or  branches  of  God's  providen- 
tial care  1 — A.  Preserving  and  governing  his  creatures. 

Q.  What  mean  you  by  God's  preserving  his  creatures? 
— A.  His  upholding  them  in  their  being  and  works. 

Q.  What  need  is  there  of  God's  preserving  his  creatures  ? 
— A.  Because  otherwise  they  would  return  to  nothing. 

Q.  What  is  meant  by  God's  governing  his  creatures  1 — 
A.  Directing  them  to  the  ends  he  hath  appointed  them. 

Q,.  What  need  is  there  of  God's  governing  all  things  1 — 
A.  Because  otherwise  they  would  run  into  confusion. 

Q.  Whence  do  you  prove,  that  God  preserves  and  governs 
all  things? — A.  From  the  scripture  and  reason. 

Q.  Ilow  doth  the  scripture  prove  it? — A.  It  declares 
that  God  upholds  all  things  and  directs  our  steps,  and  that 
we  live  and  move  in  him :  and  it  foretold  a  multitude  of 
events  before  they  took  place,  Heb.  i.  3,  <fcc. 

Q.  How  doth  reason  prove  it  ? — A.  It  shews,  that  with- 
out God,  so  many  jarring  creatures  could  never  be  preserv- 


60 

Q.  How  may  moral  actions  be  distinguished  1 — A  Into 
good  and  evil,  Deut.  xxviii.  1.  15. 

Q.  Are  no  reasonable  actions  indifferent,  that  is  neither 
good  nor  evil  1 — A.  They  may  be  indifferent  in  their  na- 
ture ;  but  with  respect  to  their  manner  and  end,  they  must 
be  either  good  or  evil,  1  Tim.  i.  5,  6. 

Q.  How  is  God's  providence  specially  exercised  about 
good  actions? — A.  In  stirring  up  to,  directing  in,  and  giv- 
ing power  and  opportunity  for  them,  Phil.  ii.  12,  13. 

Q.  How  is  God's  providence  exercised  about  sinful  ac- 
tions?— A.  In  concurring  to  the  substance  of  the  act;  and 
in  permitting,  bounding,  and  over-ruhng  to  his  own  glory 
the  sinfulness  of  it,  Isa.  xxxvii.  29. 

Q.  Doth  not  this  way  make  God  the  author  of  sin  1 — A. 
No ;  wlien  God  so  hates  and  punishes  sin,  he  can  never  in 
any  respect  be  the  author  of  it,  Zeph.  iii.  6. 

Q.  Doth  God's  exciting  or  concurring  in  actions  any 
way  clieck  the  free  vvi]l  of  creatures? — A.  No. 

Q.  Whence  is  it  then  that  men  raise  an  outcry  against 
God's  providential  concurrence  with  all,  especially  sinful 
actions,  as  if  that  and  his  decree  put  a  farce  upon  the  will 
of  creatures  ? — A.  It  arises  from  their  great  pride  and  ig- 
norance, in  measuring  God  by  themselves;  for,  because 
they  could  not  effect  the  matter  of  a  sinful  action,  and  not 
its  sinfulness,  neitlier  absolutely  decree,  nor  infallibly  de- 
termine another  to  an  action,  without  forcing  his  will,  they 
conclude  that  God  is  incapable  to  do  it ;  forgetting  that  as 
the  heavens  are  high  above  the  earth,  so  are  God's  ways 
above  our  ways,  Isa.  Iv.  9. 

Q.  How  is  God's  providence  with  respect  to  actions  or- 
dinarily called  ? — A.  His  providence  about  moral  actions 
is  called  his  moral  government ;  and  his  providence  about 
all  other  motions  or  actions,  is  called  his  natural  government, 

Q.  How  may  the  providence  of  God  with  respect  to  its 
effects  be  distinguished? — A.  Into  ordinary  and  extraordi- 
nary. Gen.  xxix.  and  xix. 

Q.  -What  call  you  ordinary  providence? — A.  That 
which  produces  common  events  by  ordinary  means. 

Q.  What  call  you  God's  extraordinary  providence  1 — A. 
That  which  produceth  miracles,  Exod.  vii. — xiv. 

Q.  What  is  a  miracle  ? — A.  An  event  beyond  or  con- 
trary to  the  power  of  second  causes,  as  raising  the  dead, 
healing  the  sick,  by  a  word,  &c.  2  Kings  iv.  &c. 


61 

Q.  In  what  is  God's  providence  often  dark  and  myste- 
rious 1 — A.  In  Its  secret  track  and  outward  appearance. 

Q.  How  is  it  mysterious  in  its  secret  track "? — A.  In 
bringing  about  the  most  glorious  events  by  the  most  im- 
probable means,  Esther  i. — x.  Acts  ii.  &,c. 

Q.  What  are  some  instances  of  this  ? — A.  Joseph's  dig- 
nity in  Egypt  was  brought  about  by  hatred,  slavery,  and 
imprisonment;  and  Christ's  exaltation,  and  his  people*s 
salvation,  by  his  cursed  and  shameful  death. 

Q.  What  doth  this  teach  usi — A.  To  believe  always 
that  God  is  taking  the  best  way  to  accomplish  his  promise 
though  providence  seem  to  contradict  it. 

Q.  How  is  God's  providence  mysterious  in  its  outward 
appearance  1 — A.  In  the  temporal  prosperity  of  the  wicked, 
and  the  adversity  of  God's  dearest  saints,  Psal.  Ixxiii. 

Q.  Why  doth  God  take  this  course  1 — A .  To  shew  his 
own  contempt  of  worldly  things,  wean  his  people's  hearts 
from  the  world,  and  gain  them  to  himself. 

Q.  Whether  are  saints  losers  or  gainers,  when  God  emp- 
tieth  them  of  worldly  good  things,  in  order  to  gain  them  to 
himself? — A.  They  are  the  greatest  gainers. 

Q.  When  shall  all  dark  providences  be  cleared  up  ? — A. 
When  we  enter  on  the  state  of  glory  in  heaven. 

Q.  What  will  the  saints  then  think  and  say  of  all  pro- 
vidences 1 — A.  They  will  admire  the  love,  grace,  and  wis- 
dom that  ran  through  them  all ;  and  with  joy  and  thanks- 
giving cry  out.  He  hath  done  all  things  well. 

Q.  What  attributes  of  God  are  manifested  in  the  works 
of  providence  ? — A.  His  independency,  infinity,  wisdom, 
power,  holiness,  justice,  goodness,  truth,  &c. 

Q.  12.  What  special  act  of  providence  did  God  ex- 
ercise toward  man  in  the  estate  wherein  he  was  created! 

A.  When  God  had  created  man,  he  entered  into  a 
covenant  of  life  with  him  upon  condition  of  perfect 
obedience  ;  forbidding  him  to  eat  of  the  tree  of  know- 
ledge of  good  and  evil  upon  the  pain  of  death. 

Q.  What  part  of  God's  providence  should  we  chiefly 
consider  % — A.  His  providence  towards  man. 

Q.  In  what  different  estates  is  God's  providence  exer- 
cised towards  man  1 — A.  In  his  primitive,  his  fallen,  his 
recovered,  and  his  eternal  estate. 

Q.  What  providence  did  God  exercise  towards  man  in 
6 


62  OP    THE    COVENANT    OP    WORKS. 

his  primitive  estate  ? — A.  He  instituted  the  Sabbath  for  his 
rest,  appointed  marriage,  and  put  him  into  the  garden  of 
Eden ;  and  especially  he  entered  into  a  covenant  with  him^ 
Gen.  ii, 

Q.  What  is  a  covenant? — A.  It  is  an  agreement  be- 
tween two  or  more  parties  upon  certain  terms. 

Q.  What  is  requisite  to  the  making  of  a  covenant? — A. 
That  there  be  parties,  a  condition,  and  a  promise ;  and  al- 
so a  penalty,  if  any  of  the  parties  be  fallible. 

Q.  What  understand  you  by  the  parties  ? — A.  The  per- 
sons who  make  the  agreement  with  one  another. 

Q.  What  is  the  condition  of  a  covenant? — A.  That 
which,  when  performed,  doth,  according  to  paction,  give 
right  to  claim  the  reward. 

Q.  What  call  you  the  promise  of  it  ? — A.  The  engage- 
ment to  reward  the  fulfilment  of  the  condition. 

Q.  What  is  the  penalty? — A.  That  which  is  agreed 
shall  be  inflicted  upon  the  breaker  of  the  covenant. 

Q.  Why  hath  God  all  along  dealt  with  men  by  cove- 
nant ? — A.  To  shew  his  own  condescension,  and  how  ready 
he  is  to  bestow  favours  upon  men;  and  to  encourage  a 
willing  obedience,  by  promising  to  reward  it. 

Q.  How  many  covenants  hath  God  made  for  the  eter- 
nal happiness  of  men? — A.  Two  ;  the  covenant  of  works, 
and  the  covenant  of  grace.  Gal.  iv.  24.  Heb.  viii. 

Q.  How  prove  you  that  there  are  only  two  covenants 
respecting  man's  eternal  happiness  ? — A.  The  scripture 
mentions  only  two  such  covenants  ;  and  represents  all  men 
as  under  the  one  or  the  other.  Gal.  iv.  24—31. 

Q.  How  prove  you  that  there  was  a  covenant  made  with 
Adam  in  his  innocent  estate  ? — A.  In  Gen.  ii.  16,  17,  we 
have  all  the  requisites  of  a  covenant,  viz.  parties,  condition, 
and  penalty,  which  includes  the  promise  :  and  Hos.  vi.  7, 
margin^  it  is  said,  They^  like  Adam,  transgressed  the  cove- 
nant :  nor  could  Adam's  sin  be  charged  on  his  posterity,  if 
no  covenant  had  been  made  with  him. 

Q.  Was  Adam,  by  virtue  of  his  creation,  under  this  cove- 
nant ? — A.  No ;  he  was  only  under  the  law  of  God. 

Q.  Wherein  did  that  law,  and  the  covenant  made  with 
him,  difler? — A.  The  law  made  him  God's  servant,  and 
required  perfect  obedience,  without  promising  any  reward  ; 
but  this  covenant  made  him  God'iS  friend  and  ally,  and 
promised  a  glorious  reward  to  his  obedience  to  which  him- 
self had  engaged. 


OP   THE   COVENANT    OP   WORKS.  63 

Q.  How  is  this  covenant  made  with  Adam  ordinarily 
called  1 — A.  The  covenant  of  works  or  life,  the  law  or  legal 
covenant,  and  the  first  covenant. 

Q.  Why  is  it  called  the  covenant  of  works  ? — A.  Because 
man's  good  works  was  the  condition  of  it. 

Q.  Why  is  it  called  a  covenant  of  life? — A.  Because 
life  was  the  reward  promised  for  keeping  it. 

Q.  Why  is  it  called  the  law  or  legal  covenant? — A.  Be- 
cause it  was  not  made  between  equals,  but  enjoined  by  the 
great  Lawgiver  to  his  subject. 

Q.  Why  is  it  called  the  first  covenant  ? — A.  Because, 
though  last  made,  it  was  first  made  known  to  man. 

Q.  Who  were  the  parties  in  this  covenant? — A.  God 
and  Adam,  Gen.  ii.  16,  17. 

Q.  What  moved  God  to  enter  into  this  covenant  ? — A. 
His  own  free  favour  and  bounty.  Job.  vii.  17. 

Q.  How  doth  that  appear  1 — A.  Because  God  as  a  Cre- 
ator might  justly  have  exacted  all  the  service  man  was  capa- 
ble of,  without  giving  him  any  reward  ;  and,  notwithstand- 
ing, punished  him  for  disobedience,  Luke  xvii.  10. 

Q.  Was  very  much  grace  manifested  in  the  covenant  of 
works  1 — A.  Yes,  very  much  free  favour  and  bounty. 

Q.  How  so? — A.  In  God's  not  only  promising  to  re- 
ward man's  obedience ;  but  also  in  so  framing  this  cove- 
nant, as  to  admit  a  covenant  of  grace,  if  it  was  broken. 

Q.  Why  then  is  it  not  called  a  covenant  of  grace  ? — A. 
Because  there  was  far  less  grace  manifested  in  it  than  is  in 
the  second  covenant,  Rom.  v.  20,  21. 

Q.  How  could  Adam  be  bound  by  this  covenant,  when 
we  never  read  of  his  consenting  to  the  terms  of  it  ? 

A.  Being  made  perfectly  holy,  he  could  not  withhold 
his  consent  from  any  terms  which  God  proposed  to  him. 

Q.  For  whom  did  Adam  stand  bound  in  this  covenant  ? 
— A.  For  himself  and  all  his  natural  posterity,  Rom.  v. 

Q.  Who  are  Adam's  natural  posterity  ? — A.  All  man- 
kind descending  from  him  by  ordinary  generation. 

Q.  Did  Adam  stand  bound  for  Christ  as  man  ? — A.  No  ; 
for  Christ  descended  not  from  him  by  ordinary  generation, 
and  had  not  the  person  of  a  man,  Isa.  vii.  14. 

Q.  How  doth  "it  appear  that  Adam  stood  bound  for  all 
his  natural  seed  ? — A.  They  are  often  called  by  his  name 
Adam  ;  and  his  breach  of  covenant  is  charged  upon  them 
all,  Rom.  V.  12,  1  Cor.  xv.  22. 

Q.  Why  did  God  make  Adam  to  stand  bound  for  all  his 


64  OP   THE    COVENANT    OP    WORKS. 

posterity  ? — A.  Because  this  was  a  shorter  and  safer  way 
of  securing  their  happiness  than  if  each  man  had  stood 
bound  for  himself. 

Q.  How  was  it  a  shorter  way  of  securing  their  happi- 
ness 1 — A.  Because  if  Adam's  obedience  had  been  once 
finished,  none  of  his  posterity  could  have  ever  fallen. 

Q.  How  was  it  a  safer  way  of  securing  their  happiness? 
— A.  Adam  was  formed  in  an  adult  state,  fully  capable  of 
perfect  obedience  ;  and  had  not  only  a  proper  regard  to  his 
own  happiness,  but  a  fatherly  concern  for  his  whole  natural 
seed,  to  engage  him  to  obedience. 

Q.  How  could  Adam  be  justly  bound  for  persons  who 
never  chose,  nor  consented  to  his  being  their  covenant- 
head  ? — A.  He  was  the  common  father  of  them  all ;  and 
God,  who  is  wiser  than  they,  chose  him ;  and  therefore 
they  could  not,  without  sin,  have  refused  their  consent. 

Q.  For  what  was  Adam  bound  in  the  covenant  of  works  ? 
— A.  For  performing  the  condition  of  it. 

Q.  What  was  the  condition  of  the  covenant  of  works  1 — 
A.  Personal  and  perfect  obedience  to  God's  law. 

Q.  How  was  this  obedience  to  be  personal  ? — A.  It  was 
to  be  performed  by  Adam  himself  in  his  own  proper  per- 
son. Gen.  ii.  16,  17,  Gal.  iii.  12. 

Q.  In  what  was  Adam's  obedience  to  be  perfect  ? — A. 
In  extent,  degrees,  and  duration. 

Q.  How  was  his  obedience  to  be  perfect  in  extent  ? — A. 
His  whole  man,  soul  and  body,  was  to  obey  the  whole  of 
God's  law.  Gal.  iii.  10.  12,  Matth.  iii.  12. 

Q.  How  was  it  to  be  perfect  in  degrees  ? — A.  He  was  to 
love  and  obey  the  Lord  with  all  his  heart  and  strength. 

Q.  How  was  his  obedience  to  be  perfect  in  duration? — 
A.  It  was  to  be  constantly  continued  in  till  his  time  of  trial 
was  over,  Gal.  iii.  10. 

Q.  Would  Adam  have  ever  been  freed  from  obedience  to 
God  1 — A.  He  would  have  been  free  from  obedience  to  the 
law  as  a  covenant,  but  never  from  obedience  to  the  law  as  an 
eternal  rule  of  righteousness,  Matth.  v.  48. 

Q.  What  command,  besides  the  law  of  nature,  did  God 
require  Adam  to  obey? — A.  The  command  of  not  eating 
the  fruit  of  the  tree  of  knowledge,  which 'grew  in  the  midst 
of  the  garden  of  Eden,  Gen.  ii.  16,  17. 

Q.  Why  was  this  tree  called  the  tree  of  knowledge  of 
good  and  evil? — A.  Because  God  thereby  tried  Adam's 


OP    THE    COVENANT    OP    WORKS.  65 

obedience  :  and  he,  by  eating  it,  knew  experimentally  the 
good  which  he  fell  from,  and  the  evil  he  fell  into. 

Q.  Why  did  God  forbid  Adam  to  eat  of  this  fruit  ? — A.  To 
manifest  his  own  absolute  dominion  over,  and  interest  in  ail 
things ;  and  to  try  whether  man  would  obey  out  of  regard 
to  his  mere  will  and  authority,  or  not. 

Q.  Was  there  no  other  reason  against  man's  eating  of 
this  fruit, but  merely  God's  forbidding  it  1 — A.  No;  the  thing 
was  quite  indifferent  m  itself. 

Q.  Was  God's  forbidding  Adam  to  eat  of  this  fruit  a 
snare  to  entrap  him  1 — A.  No  ;  it  was,  in  itself,  a  means  to 
secure  him  in  holiness  and  happiness. 

Q.  How  did  it  secure  him  in  holiness  and  happiness? — 
A.  It  siiewed  him,  that  he  was  but  a  subject,  and  in  dan- 
ger of  falling  into  sin  ;  and  that  liis  true  happiness  was  in 
God  himself. 

Q.  Would  any  other  sin,  besides  eating  this  fruit,  have 
broken  the  covenant  of  works  ? — A.  Yes,  Gal.  iii.  10. 

Q.  For  what  was  God  bound  in  this  covenant  1 — A.  To 
fidfil  die  promise,  if  man  kept  it ;  and  to  execute  the  threat- 
ening, if  he  should  break  it. 

Q.  What  was  promised  to  man  in  this  covenant"? — A. 
Life  temporal,  spiritual  and  eternal,  Gal.  iii.  12. 

Q.  What  was  this  temporal  life  ? — A.  The  happy  union 
and  communion  of  soul  and  body  in  this  world. 

Q,.  Wherein  did  that  spiritual  life  consist  1 — A.  In  union 
to,  and  perfect  fellowship  with  God  in  this  world. 

Q.  Wherein  doth  eternal  life  consist  1 — A.  In  the  full  en- 
joyment of  God  in  heaven  for  ever,  Psal.  xvi.  11. 

Q.  How  could  temporal  and  spiritual  life  be  promised  to 
Adam  when  he  had  it  already  l — A.  The  continuance  of 
this  life  was  promised  to  him  while  he  did  his  duty,  and  the 
bestowing  of  it  promised  to  his  seed. 

Q.  How  prove  you  that  eternal  life  was  promised  in  the 
covenant  of  works  1 — A.  Because  eternal  death  was  includ- 
ed in  the  threatening  :  and  Christ  shews  that  according  to 
the  law  of  works,  men  would  enter  into  eternal  hfe  by  keep- 
ing the  commandments,  Matth.  xix.  16, 17. 

Q.  What  was  the  penalty  of  the  covenant  of  works  1 — 
A.  Death  legal,  or  being  laid  under  a  sentence  of  condem- 
nation ;  and  death  real,  which  includes  death  temporal, 
spiritual  and  eternal,  Rom.  v.  12,  and  vi.  23. 

Q.  What  is  that  temporal  death  1 — A.  The  wrathful  sepa- 

6* 


B6  OP   THE   COVENANT    OP    WORKS. 

ration  of  the  soul  from  the  body,  with  much  sorrow  and 
trouble,  while  united  together  in  this  world. 

Q.  What  is  death  spiritual  ? — A.  An  accursed  separa- 
tion of  the  soul  from  God,  and  loss  of  his  favour  and 
image. 

Q.  What  is  death  eternal  1 — A.  The  accursed  separa- 
tion of  the  whole  man  from  God,  and  lying  under  his  wrath 
in  hell  for  ever,  Matth.  xxv.  46. 

Q.  Did  Adam  die  that  very  day  in  which  he  ate  the 
forbidden  fruit  1 — A.  He  died  spiritually  that  very  moment, 
and  fell  under  the  sentence  of  temporal  and  eternal  death. 

Q.  Why  was  his  natural  and  eternal  death  suspended  1 — 
A.  That  the  seed  whom  he  represented  might  be  born,  and 
many  of  the  human  race  saved  by  the  covenant  of  grace. 

Q.  Would  Adam's  sin  have  been  punished  with  death, 
though  no  covenant  had  been  made  with  him  ? — A.  Yes ; 
the  law  of  nature  being  connected  with  God's  vindictive 
justice,  requires  that  every  sin  be  punished  with  eternal 
death,  Rom.  vi.  23,  Psalm  xi.  6,  7. 

Q.  Did  then  his  obedience  in  itself  deserve  any  reward  t 
— A.  No ;  man  in  his  best  estate  is  but  vanity. 

Q.  By  what  charter  then  had  man  his  happiness  se- 
cured 1 — A.  Only  by  the  promise  of  the  covenant  of  works. 

Q.  By  what  sacramental  seal  was  this  promise  to  be  con- 
firmed 1 — A.  By  the  tree  of  life.  Gen.  iii.  22. 

Q.  How  was  this  a  sacramental  seal  \ — A.  The  eating 
of  its  fruit  was  a  pledge  of  eternal  life. 

Q.  In  what  manner  did  this  fruit  seal  that  promise  1 — 
A.  Only  conditionally^  if  Adam  continued  in  perfect  obedi- 
ence till  his  time  of  trial  was  over.  Gal.  iii.  10. 

Q.  If  Adam  had  perfectly  fulfilled  the  condition  of  this 
covenant,  what  title  would  he  have  had  to  the  reward  1 — 
A.  A  mere  pactional  title,  secured  by  the  promise  of  God. 

Q.  Why  might  not  Adam's  obedience  have  strictly  me- 
rited or  deserved  a  reward  from  God? — A.  Because  he 
owed  it  wholly  to  God  as  the  author  of  his  being;  and  when 
he  had  done  all,  he  would  have  been  an  unprofitable  ser- 
vant, Luke  xvii.  10,  Job  xxii.  3. 

Q.  Was  the  obtaining  of  the  reward  to  be  Adam's  chief 
end  or  motive  in  his  obedience  ? — A.  No ;  but  the  glory  of 
God,  Prov.  xvi.  4,  I  Cor.  x.  31,  Isa.  xliii.  21. 

Q.  Is  the  covenant  of  works  still  binding? — A.  Yes;  it 
is  still  binding  upon  all  that  are  out  of  Christ. 

Q.  Doth    not   man's  breach  of  it  disamml  its  binding 


OP    MAPi's    FALL.  67 

force  1 — A.  No ;  it  still  contitiucs  to  demand  perfect  obedi- 
ence, and  has  a  new  claim  of  infinite  satisfaction  for  offences 
committed,  Gal.  iii.  10.  12,  Heb.  ix.  22. 

Q.  Doth  not  Clirist  by  his  obedience  and  suffering,  or 
believers  by  receiving  that  as  then*  righteousness,  injure  or 
destroy  this  covenant? — A.  No;  they  fulfil,  establish,  and 
exalt  it,  Rom.  x.  4 — iii.  31. 

Gt.  13.  Did  our  first  parents  co?itimie  in  the  estate 
wherei7i  they  were  created  7 

A.  Our  first  parents  being  left  to  the  freedom  of 
their  own  will,  fell  from  the  estate  wherein  they  were 
created,  by  sinning  against  God. 

Q.  Did  the  making  of  the  covenant  of  works  with  Adam 
infallibly  secure  him  in  the  favour  of  God  1 — A.  No  ;  it  left 
him  in  a  state  of  probation. 

Q.  What  mean  you  by  Adam's  estate  of  probation  1 — A. 
His  being  left  to  the  freedom  of  his  own  will,  and  having  it 
in  his  power  to  lose  or  gain  happiness. 

Q.  Is  any  man  since  the  fall  properly  in  a  state  of  pro- 
bation or  trial  ] — ^A.  No. 

Q.  How  prove  you  that  believers  are  not  in  such  a  state 
of  trial  X — A.  Because  their  happy  estate  is  infallibly  se- 
cured in  Christ,  Rom.  viii.  1,  Jude  1,  1  Pet.  i.  5. 

Q.  How  then  are  believers'  good  works  rewarded  1 — A . 
That  reward  is  entirely  of  free  grace,  Rom.  v. 

Q.  How  prove  you  that  unbelievers  are  not  in  such  a 
state  of  trial  ] — A.  Because  they  have  destroyed  themselves, 
and  can  do  nothing  for  their  own  relief,  Eph.  ii.  1.  Rom. 
viii.  8. 

Q.  How  then  are  unbelievers  punished  for  their  sin  1 — 
A.  Because  though  in  our  fallen  estate  sin  is  our  necessary 
plague,  yet  we  make  it  the  object  of  our  choice  and  de- 
light, Rom.  iii.  12.  15. 

Q.  What  understand  you  hy  freedom  of  will? — A.  A 
power  to  act  or  not  to  act,  to  choose  or  refuse,  without  force 
from  any  other,  Deut.  xxx.  19. 

Q.  How  many  kinds  of  freedom  of  will  are  there  ? — A. 
Three  ;  freedom  only  to  good  ;  freedom  only  to  evil ;  and 
freedom  to  do  both  good  and  evil. 

Q.  Whose  will  is  freely  inclined  only  to  good  ? — A.  The 
will  of  God  is  necessarily  inclined  to  good  ;  and  the  will  of 
holy  angels  and  glorified  saints  is  iiifallibly  determined  to 
good,  by  the  will  of  God,  Zeph.  iii.  6.  Rev.  xxi.  27. 


68 

Q.  Whose  will  is  free  only  to  evil? — A.  The  will  of 
devils  and  nnregenerate  men,  Rom.  viii.  7,  8. 

Q.  What  freedom  of  will  have  believers  in  this  world  1 — 
A.  Their  new  nature  is  free  only  to  good,  and  their  old  na- 
ture free  only  to  evil,  Rom.  vii.  14.  24. 

Q.  Whose  will  was  free  both  to  good  and  evil  1 — A. 
The  will  of  Adam  before  the  fall,  Eccl.  vii.  29. 

Q.  Was  Adam's  will  then  equally  inclined  to  good  and 
evil  ? — A.  No;  it  was  inclined  only  to  good.  Gen.  i.  27. 

Q.  How  was  his  will  free  to  do  evil  ? — A.  Its  inclination 
to  good  was  not  confirmed. 

Q.  Why  might  not  God  have  made  man  by  nature  im- 
mutably good  ? — A.  Because  immutable  goodness  is  con- 
trary to  the  very  nature  of  a  creature,  Mai.  i.  6. 

Q.  Why  might  not  God  have  confirmed  Adam's  will, 
that  he  could  not  have  biassed  it  to  evil] — A.  Because  that 
would  have  been  inconsistent  with  his  estate  of  probation, 
and  the  nature  of  the  covenant  made  with  him. 

Q.  How  so  1 — A.  that  covenant  required,  that  Adam's 
right  improvement  of  his  original  righteousness  should  be 
the  condition  of  his  confirmation  in  holiness  and  happiness, 
Rom.  X.  5.  Gal.  iii.  12. 

Q.  Did  God  give  Adam  full  ability  to  keep  this  cove- 
nant 1 — A.  Yes ;  he  made  him  upright,  and  wrote  his  most 
perfect  law  in  his  heart,  Eccl.  vii.  29. 

Q.  How  long  did  God  continue  this  ability  with  Adam  ? 
— A.  Till  Adam,  by  abusing  the  fredom  of  his  will,  did 
forfeit  it,  Gen.  iii.  6.  Psal.  xlix.  12. 

Q.  Did  God  any  way  influence  Adam  to  abuse  the  free- 
dom of  his  wiin — A.  No,  not  in  the  least.  Jam.  i.  13. 

Q.  What  then  is  meant  by  God's  leaving  man  to  the 
freedom  of  his  own  wilH — A.  His  withholding  that  further 
grace  which  would  have  confirmed  him  in  holiness. 

Q.  How  did  Adam  abuse  the  freedom  of  his  wilH — A. 
By  sinning  against  God,  Gen.  ii.  6.  12. 

Q.  14.    What  is  sin  ? 

A.  Sin  is  any  want  of  conformity  unto,  or  transgres- 
sion of,  the  law  of  God. 

Q.  How  do  you  prove  that  there  is  any  sin  in  the  world  ? 
— A.  The  scriptures,  our  consciences,  and  the  outward 
calamities  of  life,  clearly  prove  it. 


OP    SIN    IN   GENERAL.  09 

Q.  How  doth  the  scripture  prove  it? — A.  It  declares 
that  all  men  have  sinned^  Rom.  iii.  10.  23. 

Q.  How  does  our  conscience  prove  it? — A.  By  often 
fining  us  with  shame  and  dread  of  God's  vengeance  when 
we  break  his  law,  Gen.  iii.  and  iv.  Rom.  ii.  14. 

Q.  How  do  the  outward  calamities  of  life  prove  it  1 — A. 
An  infinitely  good  God  would  not  afflict  the  work  of  his 
hands,  if  he  was  not  offended  by  sin,  Lam.  iii.  33. 

Q.  By  what  rule  and  standard  must  we  judge  of  the  sin- 
fulness of  qualities  and  actions  1 — A.  By  the  law  of  God. 

Q.  Can  irrational  creatures,  who  are  under  no  law,  sin? 
— A.  No;  where  no  law  is  there  is  no  transgression. 

Q.  How  many  ways  do  irrational  creatures  sin? — A. 
By  want  of  conformity  to,  or  transgression  of  God's  law. 

Q.  What  mean  you  by  want  of  conformity  to  God's 
law? — A.  Our  not  having  that  purity  of  heart,  and  holiness 
of  hfe,  the  law  requires,  Rom.  vii.  14.  Isa.  Ixiv.  G. 

Q.  What  mean  you  by  transgression  of  God's  law  ? — A. 
The  doing  what  it  forbids,  1  John  iii.  4.  Isa.  lix.  13. 

Q.  Why  is  it  called  transgression  of  the  law  ? — A.  Be- 
cause hereby  we  pass  over  the  limits  which  God  hath  fix- 
ed for  our  conduct  in  his  law,  Ezek.  xx.  Dan.  ix. 

Q.  How  many  things  are  considerable  in  every  sin? — A. 
Four;  its  filth,  demerit,  guilt,  and  strength. 

Q.  What  is  the  filth  of  sin  ? — A.  Its  contrariety  to  the 
holiness  of  God's  nature  and  law,  by  which  it  renders  the 
sinner  ugly  and  abominable  in  his  sight,  Hab.  i.  13 

Q.  What  is  the  demerit  of  sin ; — A.  Its  deserving  in- 
finite wrath  at  the  hand  of  God,  Isa.  iii.  11. 

Q.  Can  the  demerit  and  filth  of  sin  ever  be  separated  ? 
— A.  No  ;  the  wages  of  sin  is  death,  Rom.  vi.  23. 

Q.  What  is  the  guilt  of  sin  ? — A.  The  chargeableness 
of  it,  in  order  to  punishing  one  for  it. 

Q.  Are  the  filth  and  guilt  of  sin  naturally  connected  ? — 
A.  Yes;  every  blot  of  sin  naturally  binds  over  to  wrath, 
Ezek.  xviii.  4.  Rom.  ii.  8,  9.  and  iii.  19,  20. 

Q.  Whence  doth  that  proceed? — A.  From  the  justice  of 
God,  and  sentence  of  his  law,  Psal.  xi.  6,  7.  Gal.  iii.  10. 

Q.  Can  the  free  grace  of  God  separate  the  filth  and  guilt 
of  sin? — A.  Yes,  with  respect  to  the  persons  on  whom 
they  are  found,  Rom.  viii.  1.  2  Cor.  v.  21. 

Q.  Who  ever  had  guilt  lying  on  him  without  being  pol- 
luted?— A.  Christ,  when  our  sins  were  laid  on  him. 


70  OP    SIN    IN    GENERAL. 

Q.  Who  are  polluted  with  sin's  filth,  without  being 
bound  over  to  punishment  1 — A.  Believers,  Rom.  viii.  1. 

Q.  How  was  this  separation  of  sin's  filth  and  guilt  ef- 
fected ? — A.  Christ  and  his  elect  being  made  one  in  law, 
all  their  guilt  was  laid  over  on  him,  Isa.  liii.  4,  5,  6. 

Q.  For  what  end  was  this  separation  made] — A.  For 
the  speedy  and  full  destruction  of  sin. 

Q.  How  is  sin  destroyed  by  this  means'? — A.  In  order 
of  nature  Christ  taketh  away  the  guilt  of  sin  by  his  satis- 
faction of  his  own  person  and  then  by  his  Spirit  purgeth 
away  its  filth  in  us,  Dan.  ix.  24.  1  Cor.  vi.  11. 

Q.  What  is  the  strength  of  sin  1 — A.  Though  sin,  in 
respect  of  its  guilt,  hath  a  condemning  strength ;  yet  the 
strength  of  sin  most  properly  consists  in  that  mighty  force 
which  our  indwelling  lusts  have  to  push  us  on  to  actual 
transgressions,  notwithstanding  great  opposition  fi-om  con- 
science, and  the  Spirit,  word,  and  providence  of  God. 

Q.  To  what  issue  doth  this  activity  of  sin  tend? — A.  To 
fix  and  bring  forth  more  sin,  and  increase  our  bondage  to 
it,  Rom.  vii.  Psalm  Ixxxi.  12. 

Q.  What  is  the  principal  means  of  the  strength  of  sin  1 — 
A.  The  pure  and  holy  law  of  God,  1  Cor.  xv.  ^Q. 

Q.  How  can  the  law  be  the  means  of  sin's  defiling 
strength "? — A.  Sin  is  irritated,  and  occasionally  stirred  up 
by  its  precepts ;  but  especially  its  curse  fixes  sinners  under 
the  dominion  of  sin,  as  the  principal  branch  of  their  pun- 
ishment, Rom.  vii.  5.  8 — 13,  1  Cor.  xv.  ^Q. 

Q,.  15.  What  was  the  sin  whereby  our^  first  parents 
fell  from  the  estate  wherein  they  were  created^ 

A.  The  sm  whereby  our  first  parents  fell  from  the 
estate  wherein  they  were  created,  was  their  eating 
the  forbidden  fruit. 

Q.  What  was  the  cause  of  Adam's  abusing  his  freedom 
of  will '? — A.  The  temptation  of  Satan,  2  Cor.  xi.  3. 

Q.  Whom  call  you  Satan  1 — A.  The  prince  of  fallen 
angels  or  devils,  Matth.  xxv.  41,  Rev.  xx.  2. 

Q,.  When  did  Satan  tempt  our  first  parents? — A.  Soon 
after  they  were  created,  and  perhaps  that  very  same  day. 

Q.  Why  did  the  devil  tempt  them  so  soon  ? — A.  He  is 
full  of  malice,  set  upon  mischief,  and  will  lose  no  opportu- 
nities of  committing  it,  I  Pet.  i.  8,  Job  i.  and  ii. 


OF  man's  first  sin.  71 

Q.  What  moved  Satan  to  tempt  man  1 — A.  His  enmity 
against  God,  and  envy  at  man's  happiness. 

Q.  Whether  did  he  first  tempt  the  man  or  the  woman  ? — 
A.  The  woman  in  her  Imsband's  absence,  Gen.  iii.  2. 

Q.  Why  so  1 — A.  Because  she  was  the  weaker  vessel. 

Q.  By  what  instrument  did  Satan  tempt  the  woman  t — 
A.  By  a  serpent.  Gen.  iii.  1,  2  Cor.  xi.  3. 

Q.  Why  made  he  use  of  a  serpent  as  his  instrument  ? — 
A.  Because  tlie  serpent  being  naturally  subtile,  and  per- 
haps beautiful,  the  woman  might  not  suspect  any  thing  un- 
common in  its  speech,  2  Cor.  xi.  3,  Gen.  iii.  1. 

Q.  To  what  did  Satan  tempt  our  first  parents  1 — A.  To 
eat  of  the  forbidden  fruit.  Gen.  iii.  1 — 5. 

Q.  How  did  he  tempt  him  to  eat  of  this  fruit  1 — A.  He 
suggested  that  there  was  reason  to  question  God's  com- 
mand; and  promised  safety  and  advantage  in  eating  it, 
Gen.  iii. 

Q.  What  advantage  did  he  promise  to  them  in  eating 
this  fruit  ] — A.  He  said  they  would  be  as  Gods,  knowing 
good  and  evil.  Gen.  iii.  5. 

Q.  How  did  he  confirm  this  false  promise  of  advantage? 
— A.  By  declaring  that  God  knew  the  truth  of  what  he  said, 
Gen.  iii.  5. 

Q.  What  success  had  the  devil  in  this  temptation  ? — A. 
The  woman  coveted,  took,  and  ate  of  this  fruit ;  and  gave 
to  her  husband  also,  and  he  did  eat.  Gen.  iii.  6. 

Q.  Was  the  eating  of  this  fruit  a  great  sin  1 — A.  Yes  ; 
for  it  broke  all  the  commandments  of  God,  and  was  attend- 
ed with  many  grievous  aggravations. 

Q.  How  did  our  first  parents  eating  the  forbidden  fruit 
break  the  first  commandment? — A.  By  unthankfulness, 
and  unbelief,  in  distrusting  and  discrediting  God,  and  believ- 
ing the  devil ;  by  making  a  god  of  their  belly ;  and  by  pride, 
in  seeking  to  render  themselves  as  wise  as  God. 

Q.  How  did  it  break  the  second  commandment  1 — ^A. 
God's  ordinance  of  abstaining  from  that  fruit  was  not  ob- 
served, and  kept  pure  and  entire.  Gen.  ii.  17. 

Q.  How  did  it  break  the  third  commandment  ? — A.  God's 
attributes  were  hereby  profaned ;  his  truth  called  a  liar,  his 
majesty  and  holiness  affronted,  his  power  and  justice  con- 
temned, and  Satan's  profane  appeal  to  him  approved,  Gen. 
iii.  5,  6. 

Q.  How  did  this  sin  break  the  fourth  commandment  1^ 


72  OP    OUR    FALL    IN   ADAM. 

A.  It  corrupted  all  the  powers  of  their  nature,  and  rendered 
them  incapable  to  keep  holy  the  Sabbath. 

Q.  How  did  this  sin  break  the  fifth  commandment  1 — A. 
The  wife  tempted  her  husband  to  sin,  and  he,  by  yielding, 
encouraged  her  in  wickedness  ;  both  rebelled  against  their 
only  parent,  God,  and  squandered  away  the  eternal  happi- 
ness of  their  children  which  was  intrusted  to  them. 

Q.  How  did  the  eating  of  this  fruit  break  the  sixth  com- 
mandment 1 — A.  Hereby  our  first  parents  murdered  them- 
selves and  all  their  posterity,  soul  and  body,  Rom.  v.  12. 

Q.  How  did  it  break  the  seventh  commandment? — A. 
The  luxurious  desire  of  this  fruit  begot  in  our  first  parents 
every  unclean  lust.  Gen.  iii.  6.  Matth.  xv.  19. 

Q.  How  did  it  break  the  eighth  commandment? — A. 
It  was  a  sacrilegious  theft  and  robbery  of  what  was  the  sole 
property  of  God,  Gen.  iii.  11. 

Q.  How  did  it  break  the  ninth  commandment? — A. 
The  eating  of  this  fruit,  to  render  themselves  happy,  falsely 
witnessed  that  God  had  envied  their  happiness ;  and  brought 
the  infamous  character  of  covenant-breakers  upon  them- 
selves and  all  their  posterity.  Gen.  iii.  1.  4,  5. 

Q.  How  did  it  break  the  tenth  commandment  ? — A.  They 
were  discontent  with  their  lot,  and  coveted  that  which  God 
had  denied  to  them.  Gen.  iii.  6 — 11. 

Q.  How  was  this  sin  of  eating  the  forbidden  fruit  highly 
aggravated  ? — A.  It  was  committed  upon  a  small  tempta- 
tion ;  by  a  man  lately  made  after  the  image  of  God,  and 
endued  with  sufficient  strength  to  resist  temptations,  ex- 
pressly warned  to  avoid  this  sin,  and  honourably  admitted 
into  covenant  with  God;  and  in  Paradise,  where  he  had 
great  abundance  of  pleasant  fruits  and  other  delights.  Gen. 
i.  ii.  and  iii. 

Q.  Wherein  did  man's  sin  first  begin? — A.  In  Eve's 
listening  to  Satan  as  a  teacher.  Gen.  iii.  I — 6. 

Q.  What  should  this  teach  us  ? — A.  To  resist  the  first 
motions  of  lust  and  temptation  ;  and  to  go  out  against  them 
only  in  the  strength  of  Christ,  Eph.  vi. 

Q.  Did  this  sin  of  eating  the  forbidden  fruit  deserve  the 
temporal,  spiritual,  and  eternal  death  of  Adam,  and  all 
his  natural  seed? — A.  Yes;  being  infinitely  evil,  it  well 
deserved  infinite  punishment,  Rom.  vi.  23. 

Q,.  What  makes  sin  infinitely  evil? — A.  Its  being  com- 
mitted against  an  infinitely  great  and  holy  God,  Isa.  lix.  13. 


OP  man's  fallen  estate.  7S 

Q.  16.  Did  all  mankind  faU  in  AdanVs  first  trans- 
gression  ? 

A.  The  covenant  being  made  with  Adam,  not  only 
for  himself,  but  for  his  posterity,  all  mankind,  de- 
scending from  him  by  ordinary  generation,  sinned 
in  him,  and  fell  with  him,  in  his  first  transgression. 

Q,.  What  was  the  effect  of  Adam's  eating  the  forbidden 
ffuit]— A.  He  fell  by  it,  Rom.  v.  12.  19.  I  Cor.  v.  22. 

Q.  Who  fell  with  him  1 — A.  All  his  natural  posterity. 

Q.  Why  fell  they  with  him  ? — A.  Because  they  sinned 
in  him  in  his  first  transgression,  Rom.  v.  12 — 19. 

Q.  How  were  they  in  him  when  he  sinned  t — A.  As 
their  natural  parent,  and  as  their  covenant  head. 

Q.  If  Adam  had  stood,  would  all  his  natural  posterity 
have  stood  with  him  ? — A.   Yes,  Rom.  v.  12. 

Q.  Whether  would  Adam's  obedience,  or  their  own, 
have  found  their  legal  claim  to  eternal  life? — A.  Adam's 
obedience ;  and  their  own  obedience  to  the  law  as  a  rule, 
would  have  been  part  of  their  happiness. 

Q.  Why  did  not  Christ  as  a  man,  being  a  son  of  Adam, 
fall  with  h'lml — A.  Christ  was  none  of  Adam's  natural 
seed,  descending  from  him  by  ordinary  generation,  nor  re- 
presented by  him  as  his  covenant  head,  Isa.  vii.  14. 

Q.  Wherein  did  the  first  Adam,  and  Christ  the  second 
Adam,  agree? — A.  Both  represented  men  in  a  covenant 
with  God,  Rom.  v.  12—19.  1  Cor.  xv.  22.  45. 

Q.  Wherein  did  the  first  and  second  Adam  differ? — A. 
In  dignity  of  persons,  the  covenant  they  pertained  to,  and 
number  and  nature  of  those  whom  they  represented. 

Q.  How  did  they  differ  in  dignity  of  person  ? — A.  The 
first  Adam  was  a  living  soul,  a  mere  man,  and  fallable 
creature;  but  the  second  Adam  i'i  a  quickening  head,  a 
God-man,  eternal,  almighty,  and  unchangeable,  1  Cor.  xv. 
21,  22.  45.  47. 

Q.  How  do  they  differ  in  the  covenant  to  which  they 
pertain  1 — A.  Adam  was  representative  in  the  covenant  of 
works ;  but  Christ  is  representative  in  the  covenant  of  grace. 

Q.  How  do  they  differ  in  the  number  they  represented  1 
— A.  Adam  represented  all  mere  men ;  Christ  represents 
only  elect  men,  Rom.  v.  12.  19. 

Q.  How  do  they  differ  as  to  the  condition  of  those  whom 
they  represented? — A.  Adam  engaged  only  for  innocent 
persons;  Christ  engaged  for  dead  aiid  guilty  sinners,  Isa.  liii.  6. 
7 


74  OF  man's  sinfulness. 

Q,.  17.  Into  what  estate  did  the  fall  bring  mankind? 
A.  The  fall  brought  mankmd  into  an  estate  of  sin 
and  misery. 

Q,.  Why  is  man's  apostacy  from  God  called  the  fall  ? — 
A.  Because  man  is  debased,  bruised,  and  ruined  by  it. 

Q.  From  what  have  all  mankind  fallen  in  Adam  ? — A. 
From  a  state  of  perfect  holiness  and  happiness. 

Q.  Into  what  have  they  fallen  1 — A .  Into  an  estate  of 
sin  and  misery,  Eph  ii.  1 — 3,  Rom.  v.  12 — 19. 

Q.  Why  is  man's  fallen  condition  called  an  estate  of  sin 
and  misery  1 — A.  Because  sin  and  misery  abound  with 
him,  and  he  fixed  in  both,  Zech.  ix.  11. 

Q.  How  are  men  fixed  in  actual  sins  1 — A.  The  guilt 
and  stain  which  they  leave  behind  them  is  abiding. 

Q.  What  fixeth  man  in  this  state  of  sin  and  misery  1 — 
A.  The  threatening  of  the  broken  covenant  of  works,  and 
the  nature  of  sin,  Gal.  iii.  10,  Eph.  ii.  1. 

Q.  How  doth  the  threatening  of  the  broken  covenant  of 
works  fix  men  in  an  estate  of  sin  and  misery  1 — A.  It  en- 
gageth  the  justice  of  God  to  lay  them  under  the  threefold 
death  threatened  in  that  covenant,  Ezek.  xviii.  4. 

Q.  How  doth  the  nature  of  sin  fix  men  in  that  estate  ? — 
A.  Wherever  it  reigns,  it  renders  the  person  altogether  in- 
capable of  delivering  himself,  and  unwilling  to  be  delivered 
by  another,  Rom.  viii.  7,  Eph.  ii.  1,  2. 

Q.  How  is  our  fallen  estate  described  in  scripture  1 — A. 
As  a  state  of  distance  from  God,  of  condemnation,  pollution, 
bondage,  darkness,  and  death,  Eph.  ii.  12. 

Q.  Whether  is  our  sin  or  our  misery  worst ? — A.  Sin* 
for  it  immediately  strikes  against  God,  and  is  the  cause  of 
misery  ;  whereas  misery  only  strikes  against  sinners. 

Q.  Is  not  sin  a  misery  to  man,  as  well  as  an  offence  to 
God  1 — A.  Yes  ;  to  be  under  the  reigning  power  of  sin  is 
the  greatest  misery,  Eph.  ii.  1 — 4.  12. 

Q,.  18.  Wherein  consists  the  sinfulness  of  that  es- 
tate lahereifito  mail  fell? 

A.  The  sinfulness  of  that  estate  whereinto  man 
fell,  consists  in  the  guilt  of  Adam's  first  sin,  the 
want  of  original  righteousness,  and  the  corruption 
of  his  whole  nature,  which  is  commonly  called  ori- 
ginal sin,  together  with  ?^U  actual  transgressions 
which  proceed  from  it. 


OP  man's  sinfulness.  W 

Q.  How  many  kinds  of  sin  are  there  among  men  ? — A. 
Two ;  original  and  actual,  Matth.  xv.  19. 

Q.  In  what  do  these  differ  ? — A.  Original  sin  is  the  sin 
of  our  natures,  and  actual  is  the  sin  of  our  lives. 

Q.  What  is  original  sin  ? — A.  The  sin  which  is  con- 
veyed to  us  by  our  parents  from  Adam,  Rom.  v.,  Psal.  li. 

Q.  Why  is  this  called  original  sin  ? — A.  Because  we 
have  it  from  our  conception  and  birth ;  and  it  is  the  foun- 
tain of  all  our  actual  sin,  Psal.  li.  5,  Matth.  xv.  19. 

Q.  Of  how  many  parts  doth  original  sin  consist? — A. 
Of  three  ;  the  guilt  of  Adam's  first  sin,  the  want  of  origi- 
nal righteousness,  and  the  corruption  of  the  whole  nature ; 
the  first  is  called  orignal  sin  imputed,  and  the  two  last  origi- 
nal sin  inherent. 

Q.  Of  what  sin  of  Adam's  are  we  guilty  1 — A.  Only  his 
first  sin ;  for  he  committed  it  only  as  our  covenant-head 
and  representative,  Rom.  v.  26. 

Q.  How  are  we  reckoned  guilty  of  Adam's  first  sin  1 — 
A.  By  God's  imputing  it  to  us,  or  his  accounting  it  ours  in 
law,  Rom.  v.  12.  19,  1  Cor.  xv.  22. 

Q.  Why  is  it  in  law  accounted  our  sin  ? — ^A.  Adam,  our 
representative,  is  one  with  us  in  the  eye  of  the  law. 

Q.  How  prove  you  that  Adam's  first  sin  is  imputed  to 
his  posterity  1 — A.  The  scripture  declares  that  hy  one  man^s 
disobedience  many  were  made  sinners,  Rom.  v.  12.  19. 

Q.  Doth  the  justice  of  God  require  the  imputation  of 
Adam's  first  sin  to  his  posterity? — A.  Yes  ;  as  well  as  the 
imputation  of  Christ's  righteousness  to  believers. 

Q.  Why  are  not  Adam's  other  sins,  as  well  as  his  first, 
imputed  to  us? — A.  Because  after  he  had  broken  the  cove- 
nant of  works  by  his  first  sin,  he  ceased  to  be  our  covenant- 
head,  having  become  unfit  for  that  station. 

Q.  How  then  did  the  broken  covenant  of  works  bind 
mankind  after  the  fall  ? — A.  Every  man  stood  bound  for 
himself.  Gal.  iii.  10.  12. 

Q.  What  is  the  second  part  of  original  sin  ? — A.  The 
want  of  original  righteousness,  Psal.  xiv.  1,  2,  3. 

Q.  What  do  you  imderstand  by  original  righteousness  ? 
— A.  That  spiritual  knowledge,  righteousness,  and  hoHness 
with  which  man  was  created,  Eccl.  vii.  29,  Col.  iii.  9. 

Q.  How  do  you  prove  that  we  naturally  want  this  origi- 
nal righteousness? — A.  The  scripture  affirms  that  there 
is  no  man  righteous,  no  not  one,  Rom,  iii.  10,  11,  Isaiah 
Ixiv.  6. 


7d  OP  man's  sinfulness. 

Q.  Why  doth  God  withhold  this  original  righteousness 
when  he  createth  our  souls  1 — A.  He  as  a  righteous  Judge 
withholds  it  as  the  punishment  of  Adam's  first  sin  imputed 
to  us,  Isa.  lix.  2,  Rom.  iii.  23. 

Q.  Why  might  not  God  create  our  souls  holy  under  that 
guilt  1 — A.  Because  the  guilt  of  Adam's  first  sin  necessa- 
rily subjects  us  to  the  punishment  of  spiritual  death. 

Q.  Why  might  not  God  have  left  them  uncreated,  rather 
than  form  them  without  original  righteousness? — A.  Be- 
sides other  reasons,  men  must  be  brought  into  being,  either 
to  be  saved  by  Christ,  or  to  beget,  or  be  useful  to  such  as 
shall  be  saved,  Isa.  liii.  10 — 12. 

Q.  Doth  God  then  make  any  man  from  an  inclination  to 
damn  him  1 — A.  No ;  God  makes  all  things  for  his  own 
glory;  and  when  man  will  not  glorify  God  by  obedience,  it 
is  necessary  that  God  glorify  himself  in  man's  punishment, 
Prov.  xvi.  4,  Psalm  xi.  6,  7,  Rom.  xi.  36. 

Q.  How  prove  you  that  the  want  of  original  righteous- 
ness is  a  sin  1 — A.  It  is  a  want  of  conformity  to  God's  law. 

Q.  Under  what  penalty  doth  God's  law  demand  original 
righteousness  *? — A.  Under  the  penalty  of  his  eternal  wrath, 
Gal.  iii.  10,  Ezek.  xviii.  4. 

Q.  Is  it  not  hard  that  God's  law  should  so  demand  origi- 
nal righteousness,  when  men  cannot  afford  it  ? — A.  No  ;  for 
man  lost  it  by  his  own  fault,  Rom.  iii.  23. 

Q.  What  is  the  third  branch  of  man's  original  sin  1 — A. 
The  corruption  of  our  whole  nature,  Isa.  i.  5,  6. 

Q.  What  do  you  understand  by  the  corruption  of  na- 
ture ? — A.  It  is  that  whereby  all  the  powers  of  our  soul,  and 
members  of  our  body,  are  indisposed  to  good,  and  defiled 
with,  and  disposed  to  evil,  Isa.  Ixiv.  6,  and  i.  6. 

Q.  Whence  do  ye  prove  that  men's  nature  is  originally 
corrupted  ] — A.  From  scripture  and  experience. 

Q.  How  doth  scripture  prove  iti — A.  It  declares  that  be- 
ing brought  out  of  unclean  things,  we  must  be  unclean ;  that 
of  flesh  we  are  born  flesh  ;  that  we  are  begotten  in  the  im- 
age of  fallen  Adam,  and  are  shapen  and  conceived  in  sin, 
and  hy  nature  the  children  of  wrath.  Job  xiv.  4,  John  iii.  6, 
Gen.  V.  3,  Psalm  li.  5,  Eph.  ii.  3. 

Q.  How  doth  experience  prove  our  natures  to  be  corrupt- 
ed 1 — A.  The  flood  of  miseries  upon  infants,  our  universal 
and  early  inclinations  to  evil,  and  their  breaking  forth  in 
opposition  to  the  severest  laws  of  God  and  men  ;  and  even 
to  the  strongest  resolutions,  and  largest  measures  of  grace 


77 

here,  and  our  natural  readiness  to  imitate  Adam  in  his  first 
sin,  shew  that  our  nature  is  corrupted. 

Q.  Wherein  do  we  naturally  imitate  Adam  in  his  first 
sin] — A.  In  our  being  more  curious  to  know  new  things, 
than  to  practise  known  duty ;  in  our  bias  to  evil  because 
forbidden  ;  in  our  inclination  to  hear  what  is  vain  or  wicked; 
and  easy  following  of  evil  counsel  rather  than  good. 

Q.  In  what  other  things  do  we  imitate  Adam's  sinful  con- 
duct 1 — A.  In  our  anxious  care  for  what  is  pleasant  to  our 
eyes,  or  other  senses,  at  the  expense  of  our  souls  ;  in  our 
discontentment  with  our  lot ;  and  hiding,  excusing,  exten- 
uating, or  laynig  the  blame  of  our  sin  upon  others,  &c.,  Ezek. 
xvi.  XX.  xxiii.,  Isa.  lix. 

Q.  What  about  every  man  is  corrupted  with  sinl — A. 
His  whole  man,  soul  and  body,  Isa.  i.  6,  Jer.  xvii.  9. 

Q,.  In  what  is  our  soul  naturally  corrupted  1 — A.  In  its 
understanding,  will,  conscience,  affections,  and  memory,  Isa. 
i.  6,  Psal.  xiv.,  Jer.  xvii.  9. 

Q.  With  what  is  our  understanding  or  mind  corrupted  ? 
—A.  With  ignorance  of,  and  opposition  to  spiritual  truths ; 
and  with  proneness  to  vanity,  pride,  and  lies. 

Q.  Of  what  things  is  our  mind  naturally  ignorant  ? — A. 
Of  God,  of  Christ,  and  the  way  of  salvation ;  and  of  the 
wickedness  of  our  own  heart  and  life,  and  our  danger  on 
account  of  it,  Isa.  i.  3,  Eph.  iv.  18. 

Q.  Wherein  doth  the  darkness,  bUndness,  and  ignorance 
of  men's  minds  appear  ? — A.  Few  have  sound  notions  of 
divine  truths,  and  fewer  the  saving  knowledge  of  them;  but 
the  most  part,  even  of  such  as  have  gospel  light,  are  like 
Wind  men  daily  stumbling  into  sin,  John  i.  5. 

Q.  How  doth  the  natural  opposition  of  our  mind  to  di- 
vine truths  appear  1 — A.  In  the  difficulty  there  is  to  teach 
many  the  principles  of  religion,  who  quickly  learn  other 
things  ;  and  in  men's  frequent  apostacy  from  the  truth,  or 
living  in  such  a  manner  as  shews  they  do  not  beheve  what 
they  know,  Isa.  xxviii.  9, 10. 

Q.  How  doth  the  natural  vanity  of  our  mind  appear  1 — 
A.  In  our  early  and  general  delight  in  folly,  and  in  our 
thinking  on  vain  notions  or  projects,  especially  when  we 
are  engaged  in  the  worship  of  God,  Prov.  xxii.  15. 

Q.  How  doth  the  natural  pride  of  man's  mind  appear  ? — 
A.  In  men's  fondness  of  what  makes  them  appear  great  or 
gay ;  and  in  their  self-conceit,  and  unwillingness  to  believe 
what  they  really  are,  especially  before  God. 
7* 


78  OF  man's  sinfulness. 

Q.  Wherein  doth  the  natural  proneness  of  our  mind  to 
lies  and  falsehood  appear  ? — A.  In  our  early  and  artfully 
devising  lies ;  and  loving  to  read,  hear,  or  think  of  ro- 
mances and  fables,  rather  than  the  truths  of  God. 

Q.  How  is  our  conscience  naturally  corrupted  1 — A.  It 
is  so  blind  as  not  duly  to  perceive  God's  challenges  and 
commands ;  and  is  easily  bribed  by  carnal  advantage,  to 
call  good  evil,  and  evil  good,  1  Tim.  iv.  2. 

Q.  With  what  is  our  will  naturally  corrupted  ? — A.  With 
a  bias  to  every  thing  sinful,  enmity  against  every  thing 
good,  and  a  perverseness  with  respect  to  (^r  chief  end, 
Rom.  vii.  19,  and  viii.  7. 

Q.  In  what  doth  our  natural  bias,  or  strong  inclination 
to  evil  appear? — A.  In  our  early  going  astray  from  the 
path  of  duty  ;  in  the  sudden  expiry  of  our  good  motions  and 
resolutions  ;  and  in  the  faint  and  imperfect  religious  service 
of  beUevers  themselves,  Psal.  Iviii.  3. 

Q.  Wherein  doth  our  natural  averseness  and  enmity 
against  that  which  is  good  appear  1 — A.  In  the  froward- 
ness  of  children ;  the  backwardness  of  our  hearts  to  re- 
ligious, and  especially  more  secret  and  spiritual  duties  ;  and 
our  frequent  sinning  over  the  belly  of  our  convictions  and 
conscience,  Deut.  xxix.  19,  Heb.  x.  26.  29. 

Q.  To  what  is  our  will  naturally  an  enemy  1 — A.  To 
God,  to  Christ,  and  the  Holy  Spirit. 

Q.  To  what  of  God  is  our  will  naturally  an  enemy  ? — 
To  his  being,  perfections,  word,  worship,  &c. 

Q.  How  doth  men's  natural  enmity  against  the  being 
and  perfections  of  God  appear  1 — A.  In  their  secret  wish- 
ing that  there  were  no  God  to  give  la,ws,  or  to  punish  for 
sin ;  and  in  their  profaning  and  accusing  his  name  when 
in  passion,  and  often  deliberately,  without  any  provocation. 

Q.  How  doth  our  natural  enmity  against  the  word  of 
God  appear  t — A.  In  our  perverting  and  opposing  it ;  and 
improving  its  laws  as  irritations,  and  the  gospel  as  an  en- 
couragement to  sin,  Jude  4,  Gal.  i.  7,  8. 

Q.  How  doth  our  natural  enmity  against  the  worship  of 
God  appear  1 — A.  In  our  universal  and  early  inclination  to 
shift  it,  or  to  disturb  others  in  it ;  and  in  our  encouraging 
drowsiness,  vain  and  unseasonable  thoughts,  when  we  are 
engaged  in  it,  1  Sam.  xxi.  7,  Mai.  i.  13. 

Q.  To  what  of  Christ  as  Mediator  is  our  will  naturally 
an  enemy  1 — A.  To  all  of  Christ,  particularly  his  offices  of 
prophet,  priest,  and  king,  1  Cor.  i.  23. 


OF    MAN  S    SINFULNESS.  W 

Q.  How  doth  our  enmity  against  the  prophetical  office 
of  Christ  appear  t — A.  In  our  conceit  of  our  own  wisdom, 
however  brutish  we  be ;  and  in  our  shifting  and  despising 
the  instructions  of  Christ,  1  Cor.  i.  23,  Heb.  iii.  10. 

Q.  Wherein  doth  our  natural  enmity  against  the  priestly 
office  of  Christ  appear? — A.  In  our  high  esteem  of  our 
own  righteousness,  and  seeking  salvation  by  it  in  whole  or 
in  part ;  in  men's  strong  opposition  to  the  doctrine  of  God's 
free  grace,  and  refusing  to  receive  Christ  as  their  only 
righteousness ;  and  frequent  rushing  themselves  upon  eter- 
nal damnation,  rather  than  be  saved  by  him  alojie,  Rom.  x. 
3,  and  ix.  31,  32. 

Q.  Wherein  doth  our  natural  enmity  against  Christ's 
kingly  office  appear  1 — A.  In  our  readiness  to  model  his 
ordinances  to  our  own  taste,  to  rebel  against  his  laws,  and 
to  censure  or  oppose  the  discipline  of  his  church. 

Q.  Against  which  of  Christ's  offices  have  we  the  most 
open  enmity"? — A.  Against  his  kingly  office,  Psal.  ii.  1,2. 

Q.  Against  which  of  Christ's  offices  have  we  the  strong- 
est secret  enmity  ? — A.  Against  his  priestly  office. 

Q.  How  doth  that  appear  1 — A.  In  our  frequent  resting 
in  duties  when  we  will  not  omit  them,  Rom.  x.  3. 

Q.  Why  have  we  the  strongest  enmity  against  the 
priestly  office  of  Christ? — A.  It  is  no  way  discovered  by 
the  light  of  our  natural  conscience ;  it  most  clearly  dis- 
plays the  glory  of  God,  and  the  vileness  of  our  own  righte- 
ousness ;  and  is  the  foundation  of  the  other  two  offices. 

Q.  Do  not  many  desire  salvation  by  Christ  as  a  priest, 
who  refuse  obedience  to  him  as  a  king  ? — A.  The  salva- 
tion which  such  desire  is  not  the  salvation  of  Christ,  but  a 
salvation  in  sin,  and  through  their  own  good  works. 

Q.  Wherein  lieth  the  evil  of  desiring  such  a  salvation  ? 
— A.  It  chiefly  dishonours  God,  and  debaseth  the  priestly 
office  of  Christ,  by  attempting  to  render  it  needless,  nay, 
the  strongest  encouragement  to  sin,  Jude  4. 

Q.  How  doth  our  natural  enmity  against  the  Spirit  of 
God  appear  1 — A.  In  our  violent  resistance  of  his  kind  mo- 
tions and  operations  on  our  heart  and  conscience,  before 
or  after  conversion.  Acts  vii.  51,  Heb.  x.  29. 

Q.  Wherein  doth  our  natural  perverseness  with  respect  to 
our  chief  end  appear  1 — A.  In  our  making  our  own  inte- 
rests, real  or  imaginary,  our  chief  end,  rather  than  the  glory 
of  God,  Zech.  vii.  5,  Phil.  ii.  21. 


80  OF  man's  sinfulness. 

Q.  How  are  our  affections  naturally  corrupted? — A. 
They  are  wrong  placed,  and  in  a  wrong  bent. 

Q.  How  are  they  wrong  placed  on  God,  as  love,  joy,  &.c. 
are  placed  upon  sin? — A.  Those  that  should  be  turned 
against  sin,  are  turned  against  God,  Rom.  viii.  7. 

Q.  How  are  our  affections  naturally  wrong  bended  ? — 
A.  Our  right-placed  affections,  as  love  of  parents,  &,c.,  are 
always  either  too  strong,  or  too  weak. 

Q.  How  is  our  memory  naturally  corrupted  1 — A.  It  rea- 
dily forgets  what  is  good,  while  it  firmly  remembers  what  is 
wicked  or  trifling,  Jer.  ii.  32. 

Q.  How  are  our  bodily  members  corrupted  with  sin  ? — . 
A  .  They  are  ready  instruments  of  unrighteousness. 

Q.  What  are  our  feet  swift  to "? — A.  To  run  Satan's  er- 
rands, and  mischief,  Rom.  ii.  15. 

Q.  With  what  is  our  mouth  naturally  filled  ? — A.  With 
cursing  and  bitterness,  Rom.  iii.  14. 

Q.  What  are  our  eyes  most  ready  to  behold  1 — A.  Ob» 
jects  of  vanity,  wickedness,  and  lust. 

Q.  What  are  our  ears  most  disposed  to  hear  1 — A.  Eiv 
ror,  folly,  and  filthiness,  Prov.  xix.  27. 

Q.  How  doth  it  appear  that  original  sin  is  \Q,ry  heinous  1 
— A.  From  the  death  of  so  many  infants;  from  believers' 
deep  grief  on  Account  of  it ;  and  from  its  more  lasting  and 
extensive  nature  than  other  sins,  being  the  fountain  of  all 
actual  guilt,  Exod.  xii.,  Rom.  vii.  14 — 24. 

Q.  Doth  Qpd  implant  original  sin  inherent  in  us  % — A« 
No ;  it  flows  from  original  sin  imputed. 

Q.  How  then  is  original  sin  conveyed  to  us  1 — A.  By 
natural  generation  ;  we  being  degenerate  plants  of  a  strange 
vine,  Psal.  Ii.  5,  Jer.  ii.  21. 

Q.  Do  the  saints,  who  are  in  part  sanctified,  convey  as 
much  natural  corruption  to  their  children  as  others  % — A 
Yes ;  for  they  beget  children  according  to  nature,  not  ac- 
cording to  their  gracCj  1  Sam.  ii.  12,  and  viii.  3. 

Q.  How  should  parents  begetting  their  children  such  mon- 
sters of  sin,  and  heirs  of  wrath,  affect  theml — A.  It  should 
stir  them  up  to  cry  earnestly  to  God  for  early  regenerating 
grace  to  their  children,  and  to  use  all  appointed  means  for 
their  salvation,  Mark  x.  14. 

Q.  Whether  do  we  make  ourselves  better  or  worse  after 
our  birth? — A.  Much  worse  by  our  actual  sin. 

Q.  What  is  actual  sin? — A.  The  sin  which  we  daily 
commit  in  thought,  word,  and  deed,  Rom.  iii.  9 — 21. 


OP  man's  sinfulness.  81 

Q.  How  may  actual  sin  be  distinguished  ? — A.  Into  sins 
of  omission  and  of  commission. 

Q.  What  understand  you  by  a  sin  of  omission  1 — A.  Our 
neglecting  to  perform  what  God's  law  requires. 

Q.  What  mean  you  by  a  sin  of  commission  1 — A.  Our 
doing  that  which  God's  law  forbids,  Hos.  iv.  2. 

Q  What  connection  hath  actual  sin  with  original? — A. 
Original  sin  is  the  accursed  root  and  fountain  ;  and  actual 
sin  the  branches,  fruit  and  stream,  Rom.  vii. 

Q.  How  may  our  lusts,  by  which  our  original  sin  work- 
eth  towards  actual,  be  distinguished? — A.  Into  the  lusts  of 
our  flesh,  and  the  lusts  of  our  spirit,  2  Cor.  vii.  1. 

Q.  Which  are  the  lusts  of  the  flesh? — A.  Those  to  which 
we  are  excited  by  the  members  of  our  body,  as  gluttony, 
drunkenness,  uncleanness,  &c. 

Q.  Which  are  the  lusts  of  the  mind  or  spirit  ? — A.  Those 
that  have  their  principal  seat  in  our  souls,  as  pride,  ambition, 
envy,  malice,  &.C.,  Tit.  iii.  3. 

Q.  How  may  our  lusts,  in  respect  of  our  power  and  in- 
fluence, be  distinguished? — A.  Into  subordinate  and  pre- 
dominant lusts,  Heb.  xii.  1,  Matth.  v.  29,  30. 

Q.  What  is  a  predominant  lust? — A.  That  which  chief- 
ly rules  over,  and  sways  a  person  to  sin,  Heb.  xii.  1. 

Q.  Have  all  men,  or  the  same  men  at  all  times,  the  same 
lust  predominant  in  them  ? — A.  No. 

Q.  Whence  doth  that  proceed  ? — A.  It  proceeds  from  the 
different  constitutions  of  their  bodies,  diff\3rent  ages,  call- 
ings, opportunities,  &c. 

Q.  By  what  marks  may  we  know  our  predominant  lust? — 
A.  That  sin  which  we  most  delight  in,  and  are  most  ready 
to  excuse,  or  most  easily  tempted  to,  and  into  which  we  most 
frequently  fall,  is  our  beloved  lust. 

Q.  What  may  we  learn  from  the  sinfulness  of  our  natu- 
ral estate  ? — A.  That  our  best  works,  while  we  continue 
unre generate,  are  filthy  rags  before  God ;  that  it  is  a  won- 
der God  spareth  us  a  moment  out  of  hell ;  and  that  except 
we  be  born  again,  we  cannot  enter  into  the  kingdom  of 
God,  Jsa.  Ixiv.  6.  Lam.  iii.  22.  John  iii.  3.  5. 


Q.  19.  What  is  the  misery  of  that  estate  whereinto 
inan  fell  7 

A.  All  mankind,  by  their  fall,  lost  communion 
with  God,  under  his  wrath  and  curse,  and  so  made 


82  OP  man's  misery. 

liable  to  all  miseries  in  this  life,  to  death  itself,  and 
to  the  pains  of  hell  for  ever. 

Q.  What  mean  you  by  man's  misery  1 — A.  That  which 
distresseth  and  hurts  him,  Rom.  ii.  8,  9.    Deut.  xxviii. 

Q.  Wherein  do  sin  and  misery  as  such  differ  1 — A.  Sin 
is  the  cause ;  misery  is  the  effect :  sin  is  odious  to  God, 
and  pleasant  to  sinners;  misery  is  disagreeable  to  sinners, 
and  agreeable  to  the  justice  of  God,  Rom.  vi. 

Q.  Doth  God  take  pleasure  in  the  misery  of  man  1 — A. 
He  takes  no  pleasure  in  it  as  distressing  to  man ;  but  he 
takes  pleasure  in  it  as  the  just  punishment  of  man's  sin, 
Gen.  iii.  17,  18,  19.  Lam.  iii.  33.  39.  Jer.  v.  9.  29. 

Q.  Of  how  many  parts  does  the  misery  of  our  natural 
estate  consist  1 — A.  Of  three  ;  what  we  have  lost ;  what 
we  are  brought  under;  and  what  we  are  liable  to. 

Q.  What  have  we  lost  by  the  fall? — A.  The  glorious  im- 
age of  God,  and  most  sweet  communion  with  him. 

Q.  How  prove  you  that  the  loss  of  God's  image  is  a  mis 
ery  as  well  as  a  sin? — A.  Because  to  be  like  God  is  our 
highest  honour,  and  to  be  unlike  him  is  our  greatest  igno- 
miny, Hab.  i.  13.  John  viii.  44. 

Q.  Hath  man  lost  his  likeness  to  God  in  the  spiritual  na- 
ture and  substance  of  his  soul  ] — A.  No ;  but  the  image  of 
the  devil  is  drawn  upon  it ;  it  is  become  a  slave  to  our  body, 
and  a  resting  place  for  God's  wrath,  Jer.  xvii.  9. 

Q.  How  do  you  prove  man  has  lost  communion  with 
God? — A.  The  scripture  testifies,  that  God  hates  the 
wicked,  and  will  not  suffer  them  to  dwell  in  his  presence,  or 
stand  in  his  sight :  and  that  men  are  naturally  without  God, 
and  estranged  from  him.  Psalm  v.  4,  5.  Eph.  ii.  12. 

Q*  How  can  the  loss  of  communion  with  God  be  a 
misery,  when  we  naturally  contemn  and  shun  it  ? — A.  Be- 
cause God  is  the  only  sufficient  portion  of  our  souls ;  and 
nothing  can  supply  the  want  of  him,  Jer.  ii.  13. 

Q.  Why  then  do  we  slight  and  shun  communion  with 
God? — A.  Because  we  arc  distracted  fools,  who  forsake 
our  own  mercy,  Jonah  ii.  8.  Jer.  viii.  9. 

Q.  Shall  all  men  at  length  know  the  value  of  commu- 
nion and  fellowship  with  God? — A.  Yes;  either  when 
they  are  converted,  or  when  they  are  cast  into  hell. 

Q.  Under  what  hath  the  fall  brought  mankind? — A. 
Under  the  wrath  and  curse  of  God,  Psalm  vii.  11. 

Q.  How   prove  you  that? — A.  The  scripture  affirms, 


OF    MAN  S    MISERY.  9i 

that  we  are  by  nature  children  of  wrath ;  that  he  that  be- 
lieveth  not,  is  condemned  already,  and  the  wrath  of  God 
abideth  on  him,  John  iii.  18.  36. 

Q.  What  are  we  to  understand  by  the  wrath  of  God  ? — 
A.  His  holy  displeasure  with  sin,  Hab,  i.  13. 

Q.  Why  is  this  called  wrath  1 — A.  Because  it  produceth 
the  most  terrible  effects,  Deut.  xxxii.  22. 

Q.  Wherein  is  the  wrath  of  God  against  the  wicked  \ — 
A.   In  his  heart,  face,  mouth,  and  hand. 

Q.  How  is  wrath  against  them  in  the  heart  of  God  1 — ^A. 
His  soul  despises,  loathes,  and  abhors  them,  and  all  their 
works.  Psalm  cxxxviii.  6.  xi.  5.  and  vii.  11. 

Q.  How  is  wrath  in  the  face  of  God  against  themt — A. 
In  wrath  he  hides  his  gracious  countenance  from  them,  he 
frowns  on  them,  and  sets  his  eyes  upon  them  for  evil,  Isa. 
lix.  2,  Psalm  xxxiv.  16.  Amos  viii.  4. 

Q.  How  is  wrath  in  his  mouth  or  lips,  against  them  1 — 
A.  His  word  condemns  and  curses  them,  and  all  their 
works ;  his  breath  slays  them,  and  kindles  Tophet  for  them, 
Gal.  iii.  10.  Rev.  ii.  16.  Isa,  xi.  4.  and  xxx.  33. 

Q.  How  is  wrath  in  his  hand  against  the  wicked  1 — A. 
In  the  hand  of  the  Lord  there  is  a  cup  of  unmixed  wrath 
for  them ;  and  his  power  is  engaged  in  smiting  them  with 
more  secret  or  more  sensible  strokes  of  wrath. 

Q.  What  are  the  properties  of  God's  wrath  ? — A.  It  is 
irresistible,  insupportable,  unavoidable,  powerful,  constant, 
eternal,  and  most  just  wrath. 

Q.  How  is  God's  wrath  irresistible  ? — A.  There  is  no 
prevailing  against  the  force  of  it. 

Q.  How  is  it  insupportable  ? — A.  No  creature  is  able  to 
stand  under  it  without  sinking,  Isa.  xxxiii.  14. 

Q.  How  is  it  unavoidable  ? — A.  There  is  no  flying  fi-om 
it,  if  we  continue  without  Christ,  Heb.  ii.  3. 

Q.  How  is  this  wrath  powerful? — A.  It  reaches  both 
soul  and  body,  and  destroys  to  the  uttermost. 

Q.  How  is  it  constant  ? — A.  It  lieth  on  the  wicked  with- 
out interruption,  Psal.  vii.  11,  John  iii.  36. 

Q.  How  is  the  wrath  of  God  eternal  ? — A.  It  shall  never, 
never  have  an  end,  2  Thess,  i.  9. 

Q.  How  is  it  most  just  wrath  'i — A.  Our  sins  well  deserve 
it,  Psal.  xi.  5,  6,  7,  Jer.  ii.  19. 

Q.  Upon  what  of  the  sinner  doth  God's  wrath  lie  1 — A. 
Upon  his  person^  name,  estate,  actions,  and  relations. 


lS4r  OF  man's  misery. 

Q.  What  is  the  curse  of  God? — A.  The  threatening  «r 
sentence  of  his  law  denouncing  wrath  against  sinners. 

Q.  Hath  God  set  up  any  glasses  in  this  world  for  dis- 
playing the  terrible  nature  of  his  wrath  and  curse  1 — A. 
Yes  ;  such  as,  the  drowning  of  the  old  world,  raining  fire 
and  brimstone  upon  Sodom  and  Gomorrha,  &.c.  but  es- 
pecially the  death  of  Christ,  Gen.  vii.  and  xix. 

Q.  How  is  the  death  of  Christ  the  clearest  glass  for  dis- 
playing the  wrath  of  God  1 — A.  In  it  we  behold  God  bruis- 
ing the  only  Son  of  his  love,  and  executing  upon  him  the 
fierceness  of  his  wrath,  till  his  soul  was  exceeding  sorrow- 
ful even  unto  death,  Rom.  viii.  32. 

Q.  To  what  is  man  by  the  fall  liable  1 — A.  To  all  the 
effects  of  God's  wrath  and  curse. 

Q.  In  what  different  periods  are  we  liable  to  these  ? — A. 
In  this  life,  at  the  end  of  it,  and  through  eternity. 

Q.  To  what  are  we  by  sin  liable  in  this  hfe  1 — A.  To  all 
the  miseries  of  this  life,  whether  on  our  soul,  body,  name, 
estate,  or  relations,  Deut.  xxviii. 

Q.  To  what  spiritual  miseries  is  man  liable  in  this  life  1 
— A.  To  judicial  blindness  of  mind,  hardness  of  heart, 
searedness  and  horror  of  conscience,  vile  affections,  slavery 
to  Satan,  weakness  of  memory.  &c.  Eph.  iv.  19,  &,c. 

Q.  What  is  judicial  blindness  of  mind? — A.  It  consists 
in  God's  giving  up  men  to  ignorance  and  delusion,  and 
blasting  the  means  of  instruction  to  them,  Eph.  iv. 

Q.  What  is  judicial  hardness  of  heartl — A.  It  is  when 
our  heart  is  neither  awakened  by  judgments,  nor  moved  by 
mercies  to  repent  of  sin,  but  emboldened  in  it. 

Q.  What  is  searedness  of  conscience  ? — A.  It  is  to  be 
without  fear  or  shame  in  committing  known  sin. 

Q.  What  is  horror  of  conscience  1 — A.  It  consists  in 
our  being  terrified  with  apprehensions  of  God's  wrath. 

Q.  What  call  you  vile  affections  ? — A.  Strong  inclina- 
tions to  unnatural  wickedness,  especially  such  as  respects 
fleshly  lusts,  Rom.  i.  26,  27,  Eph.  iv.  19. 

Q.  What  is  meant  by  the  thraldom  or  slavery  of  Satan  ? 
— A.  Our  want  of  ability  to  oppose,  and  ready  compliance 
with  Satan's  vilest  temptations,  2  Tim.  ii.  26. 

Q.  Wherein  do  the  blindness  of  mind,  hardness  of  heart, 
searedness  of  conscience,  vile  affections,  and  slavery  of 
Satan  in  reprobates,  differ  from  the  resemblances  of  these 
plagues  and  maladies  in  behevers  % — A.  In  reprobates  these 


85 

plagues  are  their  pleasure,  but  they  are  the  believer's  heavy 
burden,  Rom.  vii.  14.  24. 

Q.  Wherein  doth  a  wicked  man's  horror  of  conscience 
differ  from  that  of  a  believer  1 — A.  Apprehensions  of  God's 
positive  wrath,  are  the  spring  of  the  wicked  man's  horror ; 
but  sin,  and  dread  of  separation  from  Grod,  are  the  chief 
spring  of  a  believer's  terror,  Gen.  iv.  13,  Psal.  Ixxxviii. 
•  Q.  To  what  bodily  miseries  is  man  liable  by  sin  1 — A. 
To  desolation,  captivity,  sword,  famine,  pestilence,  persecu- 
tion, sickness,  infirmity,  and  toil,  &c. 

Q.  To  what  misery  on  his  name  is  man  liable  by  sin  1 — 
A.  To  infamy  and  reproach,  Deut.  xxviii.  37. 

Q.  What  misery  is  man  by  sin  liable  to,  in  his  estate  ? — 
A.  To  poverty  ;  or  to  have  his  riches  turned  into  a  curse, 
or  a  mean  of  fattening  him  for  the  slaughter  of  eternal 
wrath,  Psal.  xxxvii.  20,  Prov.  i.  32. 

Q.  To  what  misery  is  man  liable,  in  his  relations  1 — ^A. 
To  lose  them,  or  to  be  afflicted  by  them. 

Q.  Wherein  do  the  afflictions  of  the  godly  and  the  wick- 
ed in  this  life  differ  ? — A.  The  afflictions  of  the  godly 
proceed  from  God's  love,  and  promote  their  interest ;  but 
those  of  the  wicked  flow  from  God's  wrath,  and  are  their 
punishment,  Heb.  xii.  6 — 11,  Psal.  xi.  6. 

Q.  To  what  is  man  by  sin  liable  at  the  end  of  this  life? 
— A.  To  death  itself;  for  the  scripture  saith.  The  wages  of 
sin  is  death  ;  The  soul  that  sinneth  shall  die  ;  and.  It  is 
appointed  for  men  once  to  die^  &c. 

Q.  How  can  it  be  appointed  for  all  men  to  die,  when 
Enoch,  Elias,  and  those  found  alive  at  Christ's  second 
coming,  die  not  1 — ^A.  Those  did,  or  shall  undergo  a  change 
equivalent  to  death,  1  Cor.  xv.  52. 

Q.  What  is  death  to  a  wicked  manl — A.  A  passage 
from  all  his  joy  and  happiness  to  eternal  misery. 

Q.  What  makes  death  terrible  to  a  wicked  man  ? — A. 
It  robs  him  of  all  his  beloved  enjoyments,  tears  his  soul 
from  his  body,  drags  it  to  God's  tribunal,  and  casts  it  into 
the  prison  of  hell,  Prov.  xiv.  32. 

Q.  What  is  the  sting  of  death  ? — -A.  Sin. 

Q.  How  is  sin  the  sting  of  death  1 — A.  It  renders  death 
irresistibly  powerful,  and  infinitely  agonizing  and  ruinous, 
Prov.  xiv.  32.  Job  xviii.  7—18. 

Q.  What  is  the  grave  to  a  wicked  man? — A.  It  is  a 
prison  to  retain  his  body  till  the  judgment  of  the  great  day. 
Rev.  XX.  13.  Psalm  xlix.  14. 
8 


86  OP  man's  misery. 

Q.  To  what  is  man,  by  sin,  liable  after  his  death  t — A. 
To  the  pains  of  hell  for  ever,  Luke  xvi.  22,  23. 

Q.  How  is  hell  called  in  Scripture  1 — A.  Tophet^  a 
prison^  a  lake  of  fire  and  brimstone^  a  bottomle&s  pit,  utter 
darkness,  &c.  Isa.  xxx.  33.  Rev.  xx.  3.  10. 

Q,  For  whom  was  hell  originally  prepared  t — A.  For 
the  devil  and  his  angels,  Matth,  xxv.  41. 

Q.  Why  then  are  men  cast  into  it  1 — A.  They  joined 
with  the  devil  and  his  angels  in  rebellion  against  God. 

Q.  How  may  the  pains  or  punishments  of  hell  be  distin- 
guished 1 — A.  Into  the  punishment  of  loss  and  of  sense. 

Q.  What  do  those  in  hell  lose  ? — A.  The  enjoyment  of 
God  and  Christ,  the  fellowship  of  holy  angels  and  saints, 
the  happiness  of  their  soul,  and  every  good  thing. 

Q.  How  are  the  damned  affected  with  this  loss  1 — ^A. 
They  are  filled  with  anguish  and  grief.  Matt.  xiii.  42. 

Q.  What  is  the  punishment  of  sense  in  belli — A.  The 
most  terrible  torments  in  soul  and  body. 

Q.  Who  torments  the  damned  in  hell? — A.  God,  the 
devil,  and  their  own  conscience. 

Q.  How  doth  God  torment  them? — A.  By  making  all 
the  arrows  of  his  wrath  stick  fast  in  them,  2  Thess.  i.  9. 

Q.  How  doth  Satan  torment  them  1 — A.  His  presence 
is  a  burden,  and  he  insults  them  in  their  misery,  &c. 

Q.  How  doth  the  gnawing  worm  of  conscience  torment 
them] — A.  It  presents  the  eternity  and  justice  of  their 
misery,  lashes  them  for  their  former  sins,  and  especially 
gospel-hearers,  for  refusing  Christ,  Mark  ix.  43 — 49. 

Q.  What  are  the  properties  of  hell-torments  1 — A.  They 
are  inconceivably  severe,  constant,  and  eternal. 

Q.  How  prove  you  that  they  are  eternal  1 — A.  The 
scripture  calls  them  everlasting  punishment  and  destruc- 
tion. 

Q.  Why  must  the  punishments  of  the  wicked  be  eternal  1 
— A.  Because  their  sin  is  infinitely  evil,  Hab.  i.  13. 

Q.  Why  might  not  God  lay  all  the  infinite  wrath  which 
their  sins  deserve  upon  them  at  once  ? — A.  It  is  impossible 
for  creatures  to  bear  it,  and  therefore  it  must  be  continued 
upon  sinners  through  all  eternity,  Psal.  xc.  11. 

Q.  What  attributes  of  God  are  chiefly  glorified  in  heli- 
tormentsl — A.  His  holiness,  justice,  and  power. 

Q.  How  is  God's  holiness  glorified  in  hell-torments  1 — 
A.  In  casting  the  wicked  out  of  his  gracious  presence. 


OF  THE  COVENANT  OF  GRACE.  87 

Q.  How  is  God's  justice  glorified  in  hell-torments  ? — A. 
In  rendering  to  sinners  according  to  their  crimes. 

Q.  How  is  God's  power  glorified  in  hell-torments? — A. 
It  upholds  the  damned  in  being  with  one  hand,  and  lashes 
them  with  the  other,  2  Thess.  i.  8,  9. 

Q.  What  doth  this  view  of  our  misery  teach  us  ? — A.  To 
fly  speedily  out  of  our  natural  estate  to  Christ,  if  in  it ;  and 
if  delivered,  to  extol  the  Lord  who  plucked  us  as  brands 
out  of  the  burning,  Heb.  vi.  19.  Zech.  iii. 

d.  20.  Did  God  leave  all  mankind  to  perish  in  the 
estate  of  sin  and  misery  7 

A.  God,  having  out  of  his  mere  good  pleasure, 
from  all  eternity,  elected  some  to  everlasting  life,  did 
enter  into  a  covenant  of  grace,  to  deliver  them  out  of 
the  estate  of  sin  and  misery,  and  to  bring  them  into 
an  estate  of  salvation  by  a  Redeemer. 

Q.  What  became  of  the  angels  that  sinned  ? — A.  God 
left  them  to  perish  in  their  sin  and  misery. 

Q.  Do  any  of  mankind,  by  their  prayers,  sincere  resolu- 
tions, or  blameless  lives,  deserve  more  pity  at  the  hand  of 
God  than  fallen  angels  1 — A.  No  ;  the  best  works  of  unre- 
generate  men  deserve  hell;  for  the  prayer  of  the  wicked  is 
an  abomination  to  the  Lord^  and  XhQir  plowing  is  sin^  Prov. 
xv^.  8.  xxi.  4.  and  xxviii.  9. 

Q.  Hath  God  then  left  all  men  to  perish  in  their  state  of 
sin  and  misery  1 — A.  No  ;  he  delivers  some,  Zech.  ix. 

Q.  Whom  doth  he  dehver? — A.  The  elect  only. 

Q.  What  moved  God  to  deliver  these  elect  men? — A. 
His  own  free  love,  John  iii.  16,  1  John  iv.  10. 

Q.  What  moved  God  to  deUver  men  rather  than  fallen 
angels  1 — A.  His  sovereign  good  pleasure,  Rom.  ix.  16. 

Q.  By  what  means  doth  God  deliver  the  elect? — ^A.  By 
the  covenant  of  grace,  Zech.  ix.  11. 

Q.  Might  not  the  broken  covenant  of  works  have  been 
renewed  1 — A.  No ;  it  was  a  covenant  of  friendship,  and 
could  never  reconcile  enemies. 

Q.  How  is  the  covenant  by  which  sinful  men  are  deliver- 
ed, called  ? — A.  The  covenant  of  grace,  of  promise,  peace, 
of  reconciliation,  or  redemption,  and  the  second  or  new 
covenant. 

Q.  Why  is  it  called  the  covenant  of  grace  ? — A.  Because 


88  OP  THE  COVENANT  OP  GRACE. 

free  grace  moved  God  to  make  it ;  and  all  the  blessings 
thereof  are  freely  bestowed  upon  unworthy  sinners. 

Q.  What  is  meant  hy  grace  1 — A.  Either  the  undeserved 
love  and  good- will  of  God ;  or  the  effects  of  that  good- will 
bestowed  on  undeserving  creatures,  Rom.  v.  21. 

Q.  How  is  God's  free  grace  manifested  in  this  covenant  ? 
— A.  In  his  freely  providing  and  furnishing  his  own  Son  to 
be  our  Mediator,  accepting  his  righteousness  in  our  stead, 
and  sending  the  Spirit  to  apply  his  purchase  to  us. 

Q.  Why  is  it  called  a  covenant  of  promise  1 — A.  Because 
it  is  dispensed  to  us  in  free  promises. 

Q.  Why  is  it  called  a  covenant  of  peace  1 — A.  Because 
it  brings  about  peace  and  reconciliation  between  God  and 
rebellious  sinners,  2  Cor.  v.  19. 

Q.  Why  is  it  called  the  covenant  of  redemption! — A.  Be- 
cause thereby  lost  and  enslaved  sinners  are  brought  back, 
and  delivered  from  their  bondage,  Zech.  ix.  11. 

Q.  Is  the  covenant  of  grace,  and  that  of  redemption,  one 
and  the  same  covenant  ? — A.  Yes  ;  the  scripture  mentions 
only  two  covenants  that  regards  man's  eternal  state,  of  which 
the  covenant  of  works  is  one,  and  therefore  the  covenant  of 
grace  must  be  the  other:  and  the  blood  of  Christ  is  in  scrip- 
ture called  the  blood  of  the  covenant^  but  never  of  the  cov- 
enants, Gal.  iv.  24.  30. 

Q.  How  do  you  further  prove  that  what  some  call  the 
covenant  of  grace  made  with  believers,  and  distinct  from 
the  covenant  of  redemption,  is  no  proper  covenant  1 — A. 
Because  it  hath  no  proper  condition,  faith  being  as  much 
promised  as  any  other  blessing,  Psal.  ex.  3. 

Q.  Why  is  the  covenant  of  grace  called  the  second  and 
new  covenant  1 — A.  Because,  though  it  was  first  made,  it 
was  last  executed,  and  is  everlasting,  2  Sam.  xxiii.  5. 

Q.  Did  the  covenant  of  grace  disannul  the  covenant  of 
works  ? — A.  No  ;  it  honoured  and  established  it. 

Q.  How  did  it  honour  and  establish  it  1 — A.  As  the  con- 
dition of  the  broken  covenant  of  works  was  made  the  con- 
dition of  the  covenant  of  grace,  Gal.  iii.  10,  and  iv.  21. 

Q.  What  was  the  condition  of  the  broken  covenant  of 
works  1 — A.  Perfect  obedience  to  its  precepts,  and  suffering 
the  infinite  wrath  contained  in  its  penalty. 

Q.  Why  was  the  condition  of  the  broken  covenant  of 
works  made  the  condition  of  the  covenant  of  grace  % — A. 
Because  God's  holiness,  justice  and  truth,  were  concerned 
in  the  honour  of  the  broken  covenant  of  works. 


OP  THE  COVENANT  OF  GRACE.  89 

Q.  How  were  God's  holiness  and  justice  concerned  in 
the  honour  of  the  covenant  of  works? — A.  They  required 
that  the  breaker  of  so  just  and  holy  a  law  should  be  ex- 
posed to  infinite  wrath,  Psal.  xi.  6,  7,  Ezek.  xviii.  4. 

Q.  How  was  his  truth  concerned  ? — A.  It  had  engaged 
that  the  breaker  of  the  precept  should  surely  die. 

Q.  How  many  things  are  in  general  considered  with  re- 
spect to  the  covenant  of  grace  1 — A.  Two  ;  the  making, 
and  the  administration  of  it. 

Q.  Is  the  making  of  it  the  same  which  some  divines  call 
the  covenant  of  redemption  1 — A.  Yes,  Psal.  Ixxxix.  3. 

Q.  Is  the  administration  of  it,  which  some  call  the  cove- 
nant of  grace,  made  with  believers  ? — A.  Yes. 

Q.  Why  was  the  covenant  of  grace  made  from  all  eter- 
nity?— A.  Because  of  God's  eternal  and  infinite  love  to 
elect  sinners,  Jer.  xxxi.  3,  1  John  iv.  9,  10.  16.  19. 

Q.  Who  are  the  parties  in  the  covenant  of  grace  1 — A. 
God  and  Christ,  Psalm  Ixxxix.  3,  Zech.  vi.  13. 

Q.  W  hcther  did  God,  essentially  considered,  or  the  per- 
son of  the  Father,  make  this  covenant  with  Christ  X — A. 
God  essentially  considered  in  the  person  of  the  Father. 

Q.  Under  what  view  doth  God  appear  in  the  making  of 
this  covenant  ? — A.  As  most  high,  holy,  and  just ;  oflTend- 
ed  with  sin,  and  yet  most  merciful  to  sinners. 

Q.  How  prove  you  that  the  covenant  of  grace  was  made 
with  Christ  1 — A.  The  scripture  affirms  it ;  and  he  is  call- 
ed the  covenant  himself.  Psalm  Ixxxix.  3,  Isa.  xliii.  6. 

Q.  Why  is  Christ  called  the  covenant  itself? — A.  He  is 
the  matter  of  it,  and  stands  in  manifold  relations  to  it. 

Q.  In  what  relations  doth  Christ  stand  to  the  covenant 
of  grace,  as  to  the  making  of  it  1 — A.  He  is  the  surety,  and 
sacrificing  priest  of  the  covenant,  Heb.  vii. 

Q.  In  what  relations  doth  he  stand  with  respect  to  the 
administration  of  the  covenant  % — A.  He  is  the  trustee  ;  tes- 
tator, prophet,  interceding  priest,  and  king  of  the  cove- 
nant, Col.  i.  19.  Heb.  ix.  16,  &.c. 

Q.  In  what  relations  doth  he  stand  with  respect  to  both 
the  making  and  administration  of  the  covenant  % — A.  In 
the  relation  of  mediator  and  Redeemer,  Heb.  ix.  15. 

Q.  Did  Christ  in  this  covenant  stand  bound  for  himself? 
— A.  Not  for  himself,  but  only  for  others,  Isa.  liii.  4. 

Q.  What  was  the  necessity  that  this  covenant  should  be 
made  with  a  representative? — A.  The  persons  chosen  to 
salvation  could  do  nothing  for  themselves,  Eph.  ii.  1 — 5. 
8* 


90  OP  THE  COVENANT  OP  GRACE. 

Q.  How  do  you  prove  that  Christ  represented  others  m 
this  covenant  1 — A.  Because  to  him  the  promises  thereof 
were  first  made ;   and  he  is  called  the  Surety  of  it. 

Q.  What  is  in  general  meant  by  a  Surety  1 — A.  One 
who  engageth  to  pay  debt,  or  perform  duty,  in  the  stead  of 
another  ;  or  to  secure  the  other's  paying  or  performing  it 
himself,  Prov.  xxii.  26.  and  xx.  26. 

Q.  What  for  a  Surety  is  Christ? — A.  One  who  engag- 
eth  to  pay  all  the  elect's  debt  to  God  himself. 

Q.  What  debt  did  the  elect  owe  to  God  1 — A.  Perfect 
obedience  to  his  law,  and  infinite  satisfaction  for  sin  to  his 
justice,  Gal.  iii.  10.  12.  Matth.  iii.  15. 

Q.  Is  Christ  surety  for  his  people's  faith  and  repent- 
ance 1 — A.  No ;  for  Christ's  suretiship  belongs  to  the  con- 
dition of  the  covenant ;  whereas  his  people's  faith  and  re- 
pentance belong  to  the  promise  of  it,  Psalm  xxii. 

Q.  Is  Christ  properly  a  Surety  for  God's  performing  the 
promises  to  usl — A.  No:  though  Christ  as  a  prophet  at- 
test the  promises,  yet  the  all-sufficiency  and  unchangeable- 
ness  of  God  exclude  any  surety  for  him. 

Q.  Why  is  the  covenant  of  grace  made  with  such  an  in- 
finitely strong  Surety  1 — A.  That  he  might  not  fail  in  per- 
forming its  infinitely  high  condition,  Isa.  xlii.  4. 

Q.  In  what  manner  did  Christ  engage  in  this  covenant  1 
— A.  With  full  knowledge  of  his  undertaking,  and  yet  with 
the  utmost  cheerfulness  and  resolution,  Jer.  xxx.  21. 

Q.  Whom  did  Christ  represent  or  stand  bound  for  in  the 
covenant  of  grace  1 — A.  The  elect  only  ;  for  they  only  bear 
his  name  and  image  ;  they  only  are  called  his  seed  ;  and 
they  only  partake  of  the  saving  blessings  of  his  covenant, 
1  Cor.  XV.  Rom.  v.  and  ix.  Eph.  i.  1  Pet.  i.  2. 

Q.  Why  are  the  elect  called  Christ's  seed  ? — A.  Because 
in  regeneration  he  begets  them  again  by  his  word  and  Spi- 
rit, 1  Pet.  L  3.  23.  James  i.  18. 

Q.  Why  is  Christ  said  to  take  hold  of  the  seed  of  Abra- 
hanif  and  not  of  the  seed  of  Adam  1 — A.  To  show  that  he 
represented  only  a  part  of  Adam's  seed,  Heb.  ii.  16. 

Q.  Is  it  any  dishonour  to  Christ  to  represent  a  lesser 
number  than  Adam  1 — A.  No  ;  for  Christ  had  infinitely 
more  to  do  for  the  salvation  of  one  sinner^  than  Adam  had 
to  do  for  the  happiness  of  innocent  mankind. 

Q.  How  are  the  elect  considered  in  the  making  of  this 
covenant  ] — ^A.  As  lost  sinners,  wholly  unable  to  help  them- 


OP  THE  COVENANT  OF  GRACE.  91 

selves,  and  yet  as  objects  of  the  free  and  sovereign  will  of 
God,   1  John  iv.  9,  10.  19.  John  iii.  16. 

Q.  Wherein  doth  the  freedom  of  this  love  appear? — A. 
In  pitching  upon  objects  altogether  unlovely. 

Q.  In  what  doth  the  sovereignty  of  the  Father's  love 
appear? — A.  In  choosing  some,  while  others  no  worse  are 
left  to  perish  in  their  sin,  Rom.  ix.  22. 

Q.  How  did  God  make  this  covenant  with  Christ  1 — A. 
He  proposed  to  him  the  persons  to  be  saved,  together  with 
the  parts  of  the  covenant ;  and  Christ  accepted  of  them, 
Zech.  vi.  13.  John  xvii.  6. 

Q.  What  are  the  parts  of  the  covenant  of  grace  ? — A. 
The  condition,  and  the  promise  of  it. 

Q.  How  can  this  covenant  have  a  condition,  when  it  is 
a  covenant  of  grace  1 — ^A.  Though  it  be  absolutely  of  free 
grace  to  the  elect,  yet  it  is  strictly  conditional  to  Christ, 
Matth.  iii.  15,  Isa.  hii.  10,  11,  12. 

Q.  What  is  the  condition  of  the  covenant  of  grace  ? — A. 
Christ's  Surety-righteousness,  Dan.  ix.  24,  Rom.  v.  19. 

Q.  What  do  you  mean  by  the  righteousness  of  Christ  1 — 
A.  The  holiness  of  his  human  nature,  the  righteousness  of 
his  life,  and  his  satisfactoiy  death,  Phil.  ii.  8. 

Q.  Why  was  satisfaction  required  from  Christ,  when  it 
was  not  required  from  Adam  as  our  public  head  ? — A.  Be- 
cause Adam  engaged  only  for  an  innocent  seed  ;  but  Christ 
engaged  for  guUty  sinners,  Rom.  v.  12 — 19. 

Q.  Why  was  the  perfect  holiness  of  Christ's  human  na- 
ture necess£iry  ? — A.  To  answer  for  the  original  righteous- 
ness demanded  of  us  by  the  law  of  God,  Rom.  v.  19. 

Q.  Why  was  his  righteousness  of  life  necessary? — A.  To 
answer  for  that  perfect  righteousness  of  life  demanded  from 
us  by  the  law,  Rom.  x.  4,  Matth.  xix.  17. 

Q.  Why  was  his  satisfactory  death  necessary  ? — A.  To 
atone  and  satisfy  the  justice  of  God  for  our  sin. 

Q.  For  What  was  Christ  to  satisfy  the  justice  of  God  ? — 
A.  For  all  the  sins  of  an  elect  world,  Isa.  liii.  4,  5,  6. 

Q.  How  was  he  to  make  satisfaction  ? — A.  By  suffering 
the  very  same  infinite  punishment  which  we  deserved. 

Q.  How  prove  you  that  Christ  fulfilled  the  whole  con- 
dition of  the  covenant  of  grace  ? — A.  He  was  holy,  harm- 
less ;  became  obedient  unto  death  ;  and  gave  himself  to  be 
a  sacrifice  of  a  sweet-smelling  savour  unto  God, 

Q.  How  do  you  prove  Christ's  righteousness  to  be  the 
only  proper  condition  of  the  covenant  of  grace? — A.  Be- 


92  OP  THE  COVENANT  OP  GRACE. 

cause  it  is  the  only  pleadable  ground  of  the  believer's  title 
to  eternal  life,  Rom.  v.  21  and  vi.  23. 

Q.  Is  not  faith  the  proper  condition  of  this  covenant  1 — 
A.  No;  for  it  can  no  way  answer  the  demands  of  the 
broken  law  ;  and  it  is  a  blessing  promised  in  the  covenant 
of  grace.  Gal.  iii.  17,  Phil.  i.  29. 

Q.  Were  then  these  godly  divines  in  an  error,  who  called 
faith  the  condition  of  the  covenant  of  grace? — A.  No  ;  for 
they  only  meant,  that  it  was  the  instrument  by  which  we 
are  personally  interested  in  that  covenant,  and  receive  the 
blessings  of  it.  Acts  xvi.  31. 

Q.  What  is  the  promise  of  the  covenant  of  grace  1 — A. 
It  is  the  Father's  engagement  to  bestow  good  things  upon 
Christ,  and  his  elect-seed,  Isa.  liii.  11,  12. 

Q.  Is  the  promise  of  the  covenant  of  great  importance "? 
— A.  Yes ;  for  it  is  confirmed  by  the  oath  of  God  ;  and 
his  glory,  the  honour  of  Christ,  and  the  happiness  of  the 
elect,  depend  upon  fulfilling  of  it. 

Q.  How  many  kinds  of  promises  are  there  in  the  cove- 
nant of  grace  ? — A.  Two  kinds,  viz.  such  as  directly  re- 
spect Christ's  person,  and  such  as  relate  to  his  people. 

Q.  How  may  the  promises  respecting  ChrisVs  person  be 
distinguished  1 — A.  Into  absolute  and  conditional. 

Q.  What  are  the  absolute  promises  respecting  Christ? — 
A.  The  promises  of  furniture  for,  and  assistance  in  his  work, 
Isa.  xi.  2,  3,  and  xlii.  1,  and  Ixi.  1,  2,  3. 

Q.  What  is  the  only  cause  of  the  fulfilment  of  these 
promises  \ — A.  The  infinite  sovereign  love  of  God. 

Q.  What  furniture  was  promised  to  Christ? — A.  A 
human  nature,  filled  with  the  Holy  Ghost,  and  united  to 
his  divine  person,  Heb.  x.  5,  Isa.  xi.  2,  3. 

Q.  What  assistance  was  promised  to  Christ? — A.  The 
continual  influence  of  the  Spirit,  and  the  ministration  of 
angels,  &c.  Isa.  xi.  2,  Psal.  xci.  11. 

Q.  What  are  the  promises  respecting  Christ's  person, 
which  depend  upon  the  condition  of  his  righteousness  ? — A. 
The  promises  of  acceptance,  and  reward  for  his  work. 

Q.  What  acceptance  was  promised  to  Christ  ? — A.  That 
God  should  declare  himself  well  pleased  for  his  righteous- 
ness' sake,  and  with  him  as  Mediator,  and  believers  in  him 
for  it,  Isa.  liii.  8,  12,  2  Cor.  v.  18—21. 

Q.  What  reward  was  promised  to  Christ  ? — A.  The 
highest  exaltation  of  his  person,  as  God  man,  and  a  nume- 
rous seed  to  serve  and  praise  him,  Psal.  ex.  1,  Isa.  liii.  10. 


OP  THE  COVENANT  OP  GRACE.  93 

Q.  What  is  the  promise  immediately  respecting  the  elect? 
— A.  The  promise  of  eternal  life,  Tit.  i.  2,  John  ii.  25. 

Q.  What  is  included  in  this  eternal  life  1 — A.  All  true 
happiness  in  this  life,  and  that  which  is  to  come;  or  the  life 
of  grace  here,  and  o^  glory  hereafter,  Psal.  Ixxxiv.  11. 

Q.  What  is  one  of  the  most  comprehensive  promises  of 
the  covenant  of  grace  made  to  the  elect  in  Christ  1 — A.  / 
will  he  your  God,  and  ye  shall  he  my  people. 

Q.  What  doth  that  part  of  the  promise,  /  will  he  your 
God,  mean  \ — A.  That  God  himself  shall  be  their  everlast- 
ing portion,  hi«  perfections  exerted  for  their  interest,  and  all 
his  works  tend  to  their  eternal  advantage. 

Q.  What  doth  that  part  of  it,  Ye  shall  he  my  people, 
mean  1 — A.  That  all  grace  and  a;lory  suiting  to  the  dignity 
of  God's  people  shall  be  given  them,  1  Cor.  iii.  22. 

Q.  To  whom  were  the  promises  of  our  eternal  life  made  1 
A.  Primarily  to  Christ  as  our  head,  and  to  us  in  him. 

Q.  How  prove  you  they  were  primarily  made  to  Christ  1 
— A.  The  promise  of  eternal  life  was  made  hefore  the  world 
began,  when  it  could  not  be  made  to  any  but  Christ. 

Q.  Is  not  this  very  comfortable  to  believers  1 — A.  Yes ; 
for  whatever  cause  we  may  give  God  to  deny  his  promised 
blessings  ;  yet  Christ,  to  whom  they  were  originally  prom- 
ised, never  gave  him  any  cause  for  it. 

Q.  What  are  the  properties  of  the  promises  of  the  cov- 
enant of  grace  1 — A.  They  are  exceeding  great  and  pre- 
cious, well-ordered,  free,  and  sure,  2  Pet.  i.  4. 

Q.  How  are  they  great  ? — A.  They  are  the  promises  of 
the  great  God ;  and  pregnant  with  boundless  blessings  to 
man,  Isa.  liv.  Iv.  and  Ix.  &.C.,  Jer.  xxxi.  &c. 

Q.  How  arc  they  precious  ? — A.  The  good  which  they 
contain  is  purchased  with  the  precious  blood  of  Christ. 

Q.  How  are  they  tcell-ordercd  ? — A.  They  are  beautiful- 
ly connected  with  one  another,  and  suited  to  our  many  and 
various  needs,  Ezek.  xxxiv.  and  xxxvi.  &.c. 

Q.  How  are  they /rce? — A.  They  flow  from  free  grace, 
and  are  freely  made  out  to  believers,  Hos.  xiv.  4. 

Q,.  How  can  they  be  absolutely  free,  when  many  of  them 
require  some  condition  to  be  performed  by  us  1 — A.  Nothing 
is  required  as  a  condition  in  one  promise,  but  what  is  abso- 
lutely promised  in  another. 

Q.  Why  then  hath  God  made  many  of  his  promises  to 
run  in  a  conditional  form  1 — A.  To  excite  us  to  holiness, 
and  to  teach  us  to  apply  sundry  promises  at  once. 


94  OP  THE  COVENANT  OP  GRACE. 

Q.  How  are  the  promises  sure  ? — A.  They  are  confirmed 
by  the  oath  of  God,  and  blood  of  Christ. 

Q.  Hath  the  covenant  of  grace  any  penahy  ? — A.  No ; 
for  both  parties  are  infalhble,  Psalm  Ixxxix.  19. 

Q.  Are  not  behevers,  the  representees,  falhble  ? — A.  They 
are  fallible  in  their  actions  ;  but  their  gracious  state  is  infal- 
libly secured  in  Christ,  Rom.  viii.  39. 

Q.  Arc  not  their  afflictions  a  proper  penalty? — A.  No  ; 
they  are  a  privilege  promised  in  the  new  covenant,  and  to 
tend  to  their  good,  Heb.  xii.  6.  11. 

Q.  What  security  have  believers  from  any  proper  penal- 
ty for  sin  'i — A.  Christ's  everlasting  righteousness. 

Q.  What  is  the  administration  of  the  covenant  of  grace? 
— A.  The  dispensing  and  applying  of  it  to  men  for  the  pur- 
poses for  which  it  was  made,  Isa.  Iv.  3.  11. 

Q.  Who  is  the  administrator  of  it  1 — A.  Christ  was  ap- 
pointed administrator  of  it  by  God,  Isa.  xlix.  6. 

Q.  Wherein  do  Christ's  relations  of  surety,  and  of  ad- 
ministrator, differ? — A.  Christ,  as  our  surety^  served  in  our 
law-stead  ;  as  administrator^  he  only  acts  for  our  good  :  the 
work  of  suretiship  was  his  humiliation,  but  the  work  of  ad- 
ministration is  his  honour  and  reward. 

Q.  Where  doth  Christ  administer  the  new  covenant? — A. 
Both  on  earth  and  in  Heaven,  Rev.  iii.  20.  xxii.  2. 

Q.  Wherein  doth  Christ's  administration  of  it  on  earth 
and  that  in  Heaven  differ? — A.  In  heaven,  Christ  adminis- 
ters it  personally,  without  ordinances,  and  to  the  elect  only ; 
but  on  earth  he  administers  it  in  ordinances,  and  partly  by 
instruments,  and  partly  to  reprobates. 

Q.  To  whom  doth  Christ  administer  the  covenant  on 
earth  ? — A.   To  sinners  of  mankind  in  general,  Isa.  Iv. 

Q.  Wherein  doth  he  administer  the  covenant  to  these  1 
A.  In  the  general  offer  of  the  gospel.  Rev.  xxii.  17. 

Q.  Why  is  the  covenant  of  grace  administered  to  sinful 
men  in  general,  when  the  elect  only  are  represented  in  it  ? 
— A.  Because  Christ's  righteousness,  the  only  price  of  sal- 
vation, is  in  itself  equally  sufficient  and  suitable  to  purchase 
salvation  for  all  men.  Acts  xx.  28,  Matth.  xviii.  28. 

Q.  How  is  it  sufficient  to  purchase  salvation  for  all  men  ? 
— A.  Its  infinite  intrinsic  worth  renders  it  of  sufficient  value 
to  purchase  salvation  for  millions  of  worlds. 

Q.  How  is  it  suitable  to  purchase  salvation  for  all  men  ? 
A.  It  is  a  righteousness  fulfilled  in  the  human  nature,  which 
is  common  to  all  men,  Heb.  ii.  14.  v.  2. 


OP  THE  COVENANT  OP  GRACE.  95 

Q.  How  long  will  Christ  continue  to  administer  the  cove- 
nant of  jrrace  ? — A.  For  ever;  for  he  shall  reign  for  ever; 
and  ht  ever  liveth  to  make  intercession^  and  save  to  the  utter' 
most^  Luke  i.  33,  Heb.  vii.  25. 

Q.  How  will  Christ  administer  the  covenant  through  eter- 
nity?— A.  He  will  be  the  eternal  bond  of  union,  and  medi- 
um of  communion  between  God  and  the  saints,  and  will 
lead  them  to  living  fountains  of  waters^  Rev.  vii.  17. 

Q.  What  is  Christ's  primary  relation  as  administrator 
of  the  covenant? — A.  He  is  the  trustee  of  it. 

Q.  What  is  his  office  as  trustee  of  the  covenant? — A. 
To  be  the  repositary  or  storehouse  of  all  the  blessings  of  it 
for  the  good  of  his  people,  Col.  i.  19. 

Q.  Who  lodged  all  the  blessings  of  it  in  Christ's  hand  % 
—A.  God  the  Father,  John  iii.  35.  Col.  i.  19. 

Q.  Why  did  he  so? — A.  To  exalt  Christ,  and  prevent 
the  elect  from  losing  these  blessings,  Isa.  liii.  10,  11,  12. 

Q.  In  what  relation  doth  Christ  give  us  these  blessings? 
— A.  As  the  Testator,  and  the  Executor  of  his  testament. 

Q.  How  doth  Christ  administer  the  new  covenant  as  a 
Testator? — A.  He  dispones  and  bequeathes  all  the  bless- 
ings of  it  in  the  way  of  legacy  to  men,  Luke  xxii.  29. 

Q.  Wherein  do  a  testament  and  a  covenant  differ  ? — A. 
In  a  covenant  good  things  are  bestowed  on  account  of  some 
price  or  valuable  consideration ;  but  in  a  testament,  good 
tilings  are  dispensed  freely. 

Q.  When  was  the  new  covenant  first  clothed  with  the 
form  of  a  testament  ? — ^A.  That  very  day  in  which  Adam 
fell. 

Q.  Why  was  it  not  clothed  with  a  testamentatary  form 
from  eternity? — A.  Because  till  Adam  fell,  no  man  needed 
the  legacies  of  it.  Gen.  iii.  15.  1  Tim.  i.  15. 

Q.  How  could  Christ's  testament  be  of  force  before  his 
death  1 — A.  He  was  the  Lamh  slain  from  the  foundation  of 
the  toorld,  and  in  the  ancient  sacrifices  confirmed  his  tes- 
tament, Rev.  xiii.  8.  Heb.  ix.  and  x. 

Q.  What  legacies  doth  Christ  dispone  in  his  testament? 
— A.  Himself,  and  all  things  in  and  with  him.  Rev.  xxi. 

Q.  What  are  some  of  these  things  which  Christ  dis- 
pones?— A.  Conviction,  conversion,  pardon,  peace,  accep- 
tance, adoption,  sanctification,  and  glorification,  &c. 

Q.  To  whom  doth  Christ  bequeath  these  blessings? — A. 
To  sinful  men  in  general  as  his  legatees,  Prov.  viii.  4. 


98  OP  THE  COVENANT  OP  GRACE. 

Q.  Wherein  doth  Christ  bequeath  these  blessings  to  all 
men  ? — A.  In  the  promises  and  offers  of  the  gospel. 

Q,  Have  all  Christ's  legatees  an  equal  title  to  his  pro- 
mises and  legacies? — A.  No;  all  men  in  general  have  a 
right  of  access  to  them,  but  believers  have  also  a  right  of 
possession^  Prov.  ix.  4,  5.  Zech.  xiii.  9. 

Q.  What  do  you  mean  by  a  right  access  to  Christ's  pro- 
mises and  learning  ? — A.  A  full  warrant  to  take  hold  of 
them  as  our  own,  Isa.  Iv.  1,  2,  3.  1  Tim.  i.  15. 

Q.  What  do  you  mean  by  a  right  of  interest^  or  posses- 
sion 1 — A.  The  actual  having  of  Christ,  and  all  things  in 
him  as  our  own,  Song  ii.  16.  1  Cor.  iii.  2*2,  23. 

Q.  Who  is  the  executor  of  Christ's  Testament  1 — A. 
Christ  himself,  John  xiv.  4.  Isa.  Iii.  12 — 15. 

Q.  May  not  the  Holy  Ghost  also  be  called  the  Executor 
of  Christ's  testament  1 — A.  Christ  executes  it  by  the  Holy 
Ghost,  John  xvi.  13,  14. 

Q.  How  can  Christ  be  the  Executor  of  his  own  testa- 
ment?— A.  Because  though  he  died  to  confirm  it,  yet  he 
rose  again,  and  lives  for  evermore  to  execute  it. 

Q.  In  what  relations  doth  Christ  execute  his  own  testa- 
ment?— A.  As  a  prophet,  interceding  priest,  and  king. 

Q.  For  what  end  is  the  covenant  of  grace  made  and  ad- 
ministered ? — A.  For  the  glory  of  God,  and  for  bringing 
elect  sinners  out  of  an  estate  of  sin  and  misery,  into  an  es- 
tate of  salvation,  Isa.  xlii.  4 — 16. 

Q.  What  is  meant  by  salvation  ? — A.  A  deliverance  from 
sin,  and  all  its  fatal  effects,  and  a  possession  of  the  utmost 
happiness  to  all  eternity,  Isa.  xlv.  17.  Rom.  v.  21, 

Q.  How  are  sinners  brought  into  an  estate  of  salvation  ? 
■ — A.  By  their  being  personally  and  savingly  brought  into 
the  bond  of  the  new  covenant,  2  Sam.  xxiii.  5. 

Q.  What  is  the  mean  and  instrument  of  interesting  sin- 
ners in  the  covenant  of  grace  ? — A.  Faith,  or  believing  in 
the  Lord  Jesus,  Acts  xvi.  31. 

Q.  Why  hath  God  appointed  faith  the  instrument  of  in- 
teresting us  in  the  new  covenant? — A.  Because  it  most 
illustrates  the  free  grace  of  the  covenant,  and  best  insures 
the  promises  of  it,  Rom.  iv.  16. 

Q.  How  doth  faith  illustrate  the  grace  of  the  covenant  ? 
— A.  By  receiving  all  blessings  as  God's /ree  gifts. 

Q.  How  doth  faith  insure  the  promises  of  the  covenant? 
— A.  It  employs  God's  power  and  grace  to  perform  them, 
2  Chron.  xx.  20.  Psalm,  xl.  11.  and  cxxxviii.  8. 


OP  THE  COVENANT  OP  GRACE.  97 

Q.  In  what  do  the  covenant  of  works  and  of  grace  agree  1 
— A.  God  was  the  maker;  his  glory  and  the  happiness  of 
man,  are  the  end ;  and  eternal  life  the  thing  promised  in 
both,  Psalm  Ixxxix.  3,  4. 

Q.  In  what  do  the  covenant  of  works  and  of  grace  dif- 
fer?— A.  In  the  party  contracted  with,  the  administrator, 
nature,  properties,  conditions,  promises,  order  of  obedience 
and  execution,  ends  and  effects. 

Q.  How  do  they  differ  with  respect  to  the  party  con- 
tracted with  1 — A.  The  covenant  of  works  was  made  with 
Adam,  a  mere  man,  and  all  his  natural  seed  in  him ;  but 
the  covenant  of  grace  .was  made  with  Christ,  who  is  God 
man,  as  head  of  liis  elect  seed,  1  Cor.  xv.  47. 

Q.  How  do  they  differ  with  respect  to  their  administra- 
tor ? — A.  ^rhe  covenant  of  works  was  administered  by  an 
absolute  God  ;  but  the  covenant  of  grace  is  administered  by 
Christ  as  Mediator,  Gal.  iii.  10.  16.  19. 

Q.  How  do  they  differ  in  their  nature  ? — A.  The  cove- 
nant of  works  was  a  covenant  of  friendship  ;  but  the  cove- 
nant of  grace  is  a  covenant  of  reconciliation. 

Q.  How  do  they  differ  in  their  properties  ? — A.  The 
covenant  of  works  was  easily  broken,  and  is  now  a  cursing 
and  condemning  covenant ;  but  the  covenant  of  grace  can- 
not be  broken,  and  is  still  pregnant  with  blessings  and  sal- 
vation to  men.  Gal.  iii.  13,  14. 

Q.  How  do  these  covenants  differ  in  their  condition  ? — 
A.  The  original  condition  of  the  covenant  of  works  was 
the  perfect  obedience  of  a  mere  man ;  but  the  condition  of 
the  covenant  of  grace  is  the  perfect  obedience,  and  full 
satisfaction  of  a  God-man,  Matth.  iii.  15. 

Q.  How  do  they  differ  in  their  promises! — A.  In  the 
covenant  of  works  all  the  promises  were  conditional  to 
Adam ;  but  in  the  covenant  of  grace  the  promises  are  ab- 
solutely free  to  man,  Rom.  iv.  4.  16. 

Q.  How  do  they  differ  in  the  required  order  of  obedi- 
ence ? — A.  In  the  covenant  of  works  duty  went  before 
privilege,  and  acceptance  of  the  work  before  the  acceptance 
of  the  person ;  but  in  the  covenant  of  grace,  privilege  goes 
before  duty,  and  acceptance  of  the  person  before  acceptance 
of  his  work.  Gal.  iii.  12,  Eph.  i.  6. 

Q.  How  do  they  differ  in  their  order  of  execution  ? — A. 
The  covenant  of  works  was  made  in  time,  and  first  exe- 
cuted ;  but  the  covenant  of  grace  was  made  fiom  eternity, 
and  is  last  executed,  Gen.  ii.  Tit.  i.  3. 
9 


98  OP  Christ's  person 

Q.  How  do  they  differ  in  their  end  and  design  ? — A. 
The  end  of  the  covenant  of  works  was  to  show  man  his 
duty  to  God  ;  but  the  great  end  of  the  covenant  of  grace  is 
to  show  the  greatness  of  God's  grace  to  man. 

Q.  How  do  they  differ  in  then*  effects  ? — A.  The  cove- 
nant of  works  terrifies  a  guilty  sinner,  and  binds  him  over 
to  hell ;  but  the  new  covenant  comforts  and  strengthens 
him,  by  opening  the  gates  of  heaven  to  him. 

Q.  How  may  we  know  if  we  are  savingly  interested  in 
the  covenant  of  grace  1 — A.  If  we  have  seen  ourselves 
wholly  ruined  by  the  covenant  of  works,  and  are  content  to 
be  entirely  indebted  to  the  free  grace  of  God  for  our  salva- 
tion, Phil.  iii.  8,  9,  Hos.  xiv.  3. 

Q.  What  should  we  do  if  we  find  ourselvf^  without  this 
covenant? — A.  Cry  earnestly  to  Christ  to  bring  us  into  it, 
and  essay  to  take  hold  of  the  promises  of  it. 

Q.  What  is  our  duty,  if  we  find  ourselves  in  this  cove- 
nant 1 — A.  To  admire  and  adore  God's  free  grace  which 
brought  us  in ;  and  to  improve  the  fulness  of  the  covenant, 
in  living  like  the  children  of  God,  2  Sam.  vii. 

Q,.  21.    Who  is  Ike  Redeemer  of  God^s  elect? 

A.  The  only  Redeemer  of  God's  elect  is  the  Lord 
Jesus  Christ,  who,  being  the  eternal  Son  of  God,  be- 
came man,  and  so  was  and  continueth  to  be  God  and 
man,  in  two  distinct  natures,  and  one  person  for 
ever. 

Q.  22.  How  did  Christ,  being  the  Son  of  God,  be- 
come man  ? 

A.  Christ  the  Son  of  God  became  man  by  taking 
to  himself  a  true  body  and  a  reasonable  soul,  being 
conceived  by  the  power  of  the  Holy  Ghost,  in  the 
womb  of  the  Virgin  Mary,  and  born  of  her,  yet 
without  sin. 

Q.  By  whom  doth  God  bring  his  elect  into  a  state  of  sal- 
vation t — A.  By  the  Redeemer  with  whom  the  covenant  of 
grace  was  made,  Isa.  xlii.  6,  7,  Mat.  i.  21. 

Q.  Who  is  the  only  Redeemer  of  God's  elect? — A. 
Christ  the  eternal  and  only  begotten  Son  of  God. 

Q.  Hath  God  any  other  who  are  called  his  sons  besides 
Christ  1 — A.  Yes  :  angels  and  believers. 

Q.  Wherein  do  their  sonship  differ  from  that  of  Christ  ? 
— A.  Christ  is  God's  eternal,  necessary,  and  natural  Son; 


AND    INCARNATION.  99 

but  angels  and  believers  are  only  made  the  sons  of  God  in 
time,  by  a  mere  act  of  his  will. 

Q.  How  are  angels  the  sons  of  God  ? — A.  By  immedi- 
ate creation,  Psalm  civ.  4.  Job  xxxviii.  6,  7. 

Q.  How  are  believers  the  sons  of  God? — A.  By  regen- 
eration and  adoption,  1  John  iii.  1.  9. 

Q.  How  is  Christ  the  Son  of  Godi — A.  By  necessary, 
natural,  and  eternal  generation,  and  therefore  called  his 
only  Son,  John  i.  14.  and  iii.  16. 

Q.  Is  Christ  the  Son  of  God  only  by  office  and  exalta- 
on? — A.  No;  he  is  the  Son  of  God  by  nature. 

Q.  How  prove  you  that? — A.  Christ  says,  /  and  my 
father  are  one,  John  x.  30. 

Q.  Why  may  we  not  say,  that  Christ  is  the  Son  of  God, 
by  virtue  of  his  mediatory  office  and  exaltation  1 — A.  Be- 
cause that  would  make  Christ's  proper  sonship  and  person- 
ality dependent  on  the  Father's  will,  as  his  mediatory  office 
ami  exaltation  are. 

Q.  Doth  Christ  distinguish  his  sonship  from  his  media- 
tory mission  ? — A.  Yes :  for  he  says,  /  am  from  him  (viz, 
the  Father,  by  eternal  generation ;)  and  he  hath  sent  me, 
(with  respect  to  office,)  John  vii.  29. 

Q.  What  did  the  eternal  Son  of  God  become,  that  he 
might  redeem  man  % — A.  He  became  man  ;  which  was  the 
greatest  wonder  that  the  world  ever  saw,  I  Tim.  iii.  16. 

Q.  Of  what  was  Christ's  becoming  man  a  wonder  1 — A. 
A  wonder  of  love,  wisdom,  power,  faithfulness,  &c. 

Q.  How  was  it  a  wonder  of  love  1 — A.  As  God  took  on 
him  the  likeness  of  sinful  flesh,  out  of  infinite  pity  to  poor, 
vile,  rebellious  men,  John  iii.  16.  Rom.  viii.  3. 

Q.  How  was  it  a  wonder  of  wisdom? — A.  It  was  the 
most  curious  work  of  God,  and  a  proper  mean  of  bringing 
the  highest  glory  to  God,  and  greatest  good  to  men,  out  of 
sin  the  greatest  evil,  Jer.  xxxi.  22. 

Q.  How  was  it  a  wonder  of  power? — A.  Herein  the 
most  distant  natures  were  closely  joined  together. 

Q.  How  was  it  a  wonder  of  divine  faithfulness? — ^A. 
Herein  the  most  difficult  like  promise  was  fulfilled. 

Q.  Did  Christ  cease  to  be  God  when  he  became  man? 
— A.  No ;  but  he  became  Immanuel,  God  man,  Isa.  vii.  14. 

Q.  Was  Christ,  as  God,  in  the  least  changed  when  he 
became  man  ? — A.  No;  neither  in  person  nor  in  nature. 

Q.  How  many  natures  hath  Christ? — A.  Two;  the  na- 
ture of  God,  and  the  nature  of  man,  Rom,  ix.  5, 


100  OF  Christ's  divine  person 

Q.  Are  these  two  natures  in  Christ  mixed  together,  or 
turned  into  one  another  ? — A.  No ;  they  are  distinct  na- 
tures, 1  Pet.  iii.  18.  Rom.  ix.  5.  Isa.  ix.  6. 

Q.  What  do  you  understand  by  their  being  distinct  na- 
tures ? — A.  That  each  of  them  still  retains  its  own  essen- 
tial properties. 

Q.  Is  Christ's  divine  nature,  by  its  union  with  the  hu- 
man, become  finite,  dependent,  or  subject  to  suffering  or 
motion  1 — A.  No ;  John  iii.  13.  Isa.  xl.  28. 

Q.  Is  the  human  nature  of  Christ,  by  its  exaltation  and 
union  to  the  divine,  infinite,  independent,  almighty,  know- 
ing all  things,  or  everywhere  present? — A.  By  no  means  ; 
for  that  would  infer,  that  a  creature  might  be  made  God ; 
than  which  nothing  can  be  more  absurd. 

Q.  Why  was  it  necessary  that  our  Saviour  should  be 
both  God  and  man  1 — A.  That  he  might  be  qualified  for 
executing  his  general  and  particular  offices,  Isa.  ix.  6. 

Q.  Why  was  his  being  God  and  man  necessary  to  his 
being  our  Mediator  1 — A.  That  he  might  be  nearly  inter- 
ested in,  and  have  due  zeal  for  the  rights  of  both  parties, 
1  Tim.  ii.  5,  6.  Heb.  ii.  17. 

Q.  Why  was  his  being  God  and  man  necessary  to  his 
being  our  Redeemer! — A.  That  he  might  have  a  sufficient 
price  to  give,  and  almighty  power  to  exert  for  our  deliver- 
ance, Heb.  vii.  25.  and  ix.  14. 

Q.  Why  was  it  necessary  that  he  should  be  God  to  exe- 
cute his  prophetical  office? — A.  That  he  might  at  once 
know  the  whole  will  of  God,  be  present  with  his  disciples 
every  where,  and  teach  them  to  profit,  John  i.  18. 

Q.  Why  was  Christ's  being  man  necessary  to  his  being 
our  prophet  ? — A.  That  he  might  teach  us  in  a  way  adapt- 
ed to  our  weakness,  and  exemplify  the  truths  which  he 
taught  in  his  own  life,  John  xiii.  15. 

Q.  Why  was  it  necessary  that  Christ  should  be  God  to 
execute  his  priestly  office  1 — A.  That  he  might  bear  infi- 
nite wrath,  give  worth  and  efficacy  to  his  obedience  and  suf- 
fering, and  render  his  intercession  ever  prevalent. 

Q.  Why  was  it  necessary  that  he  should  be  man  to  exe- 
cute his  priestly  office? — A.  That  in  his  obedience  and 
suffering  he  might  pay  that  very  debt  which  we  owed  to 
God ;  might  in  our  nature  appear  in  the  presence  of  God 
for  us ;  and  experimentally  sympathize  with  us  in  trouble. 
Q.  Why  was  it  necessary  that  he  should  be  God  to  exe- 
cute his  kingly  office  ?-t-A,  That  he  might  know  the  cases, 


AND    INCARNATION.  lOr 

and  subdue  the  hearts  of  his  subjects ;  rule,  defend,  and 
highly  exalt  them  ;  and  conquer  all  their  enemies. 

Q.  Why  was  it  necessary  that  Christ  should  be  man  to 
execute  his  kingly  office  1 — A.  That  he  might  enforce  obe- 
dience to  his  laws  by  his  own  example,  and  have  a  tender 
regard  for  his  subjects. 

Q.  In  what  are  Christ's  divine  and  human  nature  united? 
— A.  In  his  divine  person,  Isa.  ix.  6. 

Q.  How  many  persons  hath  Christ? — A.  One  only,  and 
which  is  a  divine  person,  Isa.  ix.  6. 

Q  What  is  the  diiference  between  a  human  nature  and 
a  human  person? — A.  A  human  person  subsists  by  itself; 
but  a  human  nature  subsists  in  a  person. 

Q.  How  can  Christ  have  the  natft-e  of  man  without  the 
person  of  man  1 — A.  Because  his  human  nature  never  sub- 
sisted by  itself,  but  was,  in  its  very  formation,  assumed  into 
his  divine  person,  John  i.  14. 

Q.  Is  not  Christ's  human  nature,  by  the  want  of  its  proper 
personality,  rendered  more  imperfect  than  the  human  na- 
ture in  other  men  1 — A.  No  ;  it  is  hereby  highly  dignified, 
as  the  place  of  a  human  is  supplied  with  a  divine  personal- 
ity, Isa.  vii.  14.  and  ix.  6,  John  i.  14. 

Q.  Is  Christ  then  the  same  person  he  was  trom  eterni- 
ty 1 — A.  Yes ;  though  a  human  nature  is  united  to  that 
person. 

Q.  Whether  is  Christ's  human  nature  united  immediate- 
ly to  his  person,  or  to  the  divine  nature  1 — A.  It  is  united 
immediately  to  his  person,  and  to  the  divine  nature,  as  sub- 
sisting in  his  person,  John  i.  14,  Isa.  ix.  6. 

Q.  How  prove  you  that  1 — A.  If  it  were  united  imme- 
diately to  the  divine  nature,  it  would  be  equally  united  to 
the  Father  and  Holy  Ghost  with  the  Son,  since  the  nature 
is  the  same  in  all  the  divine  persons,  1  John  i.  7. 

Q.  How  was  the  union  between  Christ's  two  natures  con- 
stituted ? — A.  By  Christ's  assuming  the  human  nature  into 
his  divine  person,  Heb.  ii.  14. 16,  John  i.  14. 

Q,.  Wherein  did  Christ's  assumption  of  the  human  nature 
differ  from  the  union  of  his  two  natures  1 — A.  Assumption 
is  a  transient  act  of  his  divine  nature  ow/y,  and  is  the  cause 
of  union ;  but  this  union  is  the  effect^  and  is  an  eternal  mu- 
tual relation  of  both  his  natures. 

Q.  How  can  the  human  nature  be  united  to  the  divine, 
which  exists  every  where  1 — A.  Though  Christ's  divine  na- 
ture transcends  his  human  nature,  in  respect  of  its  infinity ; 
9* 


102 

yet  it  wholly  dwells  in  it,  in  respect  of  its  spirituality,  CoJ« 
ii.  9,  John.  i.  14,  1  Tim.  iii.  16. 

Q.  How  do  you  prove  that  Christ's  two  natures  are  united, 
and  do  subsist  in  one  person? — A.  Because  the  same  per- 
son is  called  the  child  born^  and  the  mighty  God,  Isa.  ix.  6. 
See  also  Luke  i.  35,  Rom.  ix.  5. 

Q.  Why  was  it  necessary  that  our  redeemer  should  be 
God  and  man  in  one  person  ? — A.  That  the  works  of  each 
nature  might  be  accepted  of  God,  and  relied  on  by  us,  as 
the  works  of  his  whole  person,  Heb.  ix.  14. 

Q.  What  are  the  properties  of  the  union  betwixt  Christ's 
two  natures  1 — A.  It  is  an  incomprehensible,  personal,  ev- 
erlasting, and  indissoluble  union. 

Q.  How  is  it  incomprehensible  1 — A.  No  man  or  angel 
can  fully  understand  the  mysteries  of  it,  1  Tim.  iii.  16. 

Q.  How  is  it  a  personal  union? — A.  The  two  distinct 
natures  are  united  and  subsist  in  one  person,  Isa.  ix.  6. 

Q.  How  is  this  union  everlasting  and  indissoluble  ? — A. 
As  Christ's  natures  never  will,  nor  can  be  separated. 

Q.  How  prove  you  that  1 — A.  From  the  eternity  of  Christ's 
priesthood,  which  requires  the  eternal  union  of  his  two  na- 
tures to  appear  with,  in  the  presence  of  God  for  us,  Heb. 
vii.  25,  Rev.  i.  18. 

Q.  What  other  wonderful  unions  besides  this  are  there  ? 
— A.  There  is  the  union  of  the  three  persons  in  the  God- 
head; the  natural  union  of  our  soul  and  body ;  and  the  mys- 
tical union  of  believers  with  Christ. 

Q.  How  doth  the  union  of  Christ's  two  natures  differ 
from  the  union  of  the  persons  in  the  Godhead  1 — A.  The 
union  of  persons  in  the  Godhead  is  an  uncreated  and  ne- 
cessary union  of  distinct  persons  in  one  nature  and  sub- 
stance ;  but  this  in  Christ  is  a  created  union  of  distinct  na- 
tures in  one  person,  Exod.  iii.  14.  Jer.  xxxi.  22. 

Q.  How  doth  the  union  of  Christ's  natures  differ  from 
the  union  of  our  soul  and  body  1 — A.  The  union  of  our 
soul  and  body  is  natural,  and  can  be  broken;  but  this 
union  of  Christ's  natures  is  supernatural  and  inseparable. 

Q.  How  doth  the  union  of  Christ's  natures  differ  from 
the  union  of  believers  to  Christ  1 — A.  Notwithstanding  be- 
lievers union  to  Christ,  he  and  they  remain  distinct  per- 
sons ;  but  the  union  of  Christ's  natures  makes  both  one  per- 
son, John  XV.  1 — 5.  Isa.  ix.  6.  and  vii.  14. 

Q.  What  follows  upon  the  union  of  these  two  natures  in 
the  person  of  Christ.?— A.  That  the  properties  and  works 


AND    INCARNATION.  103 

of  both  natures  may  be  ascribed  to  his  person :  so  we  may- 
say,  the  son  of  David  or  Mary,  is  God^  infinite,  eternal, 
&.C. ;  and  that  God,  or  the  Son  of  God,  is  man,  was  bom, 
died,  shed  his  blood,  rose  again,  ifec. 

Q.  May  we  say,  Christ  as  God  is  man,  was  born,  died, 
&c. ;  or  that  Christ  as  man  is  God,  infinite,  &c.  1 — A.  No ; 
this  would  confound  the  properties  of  Christ's  nature. 

Q.  When  did  the  Son  of  God  assume  our  nature,  and 
become  man] — A.  About  1794  years  ago. 

Q.  How  prove  you  that  Christ  is  already  come? — A. 
Because  sundry  events  have  happened  which  God  declared 
should  not  take  place-till  his  Son  became  man. 

Q.  What  are  some  of  these  events  ? — A.  The  departure 
of  the  sceptre  from  Judah,  the  destruction  of  the  second 
temple,  the  loss  of  David's  line,  the  end  of  Daniel's  seventy 
weeks,  and  ceasing  of  the  daily  sacrifice,  &c. 

Q.  Who  is  the  promised  Messiah,  or  incarnate  God  ? — 
A.  Jesus  of  Nazareth,  the  son  of  Mary,  John  i.  45. 

Q.  How  prove  you  that  ? — A.  All  things  foretold  con- 
cerning the  Messiah,  were  exactly  fulfilled  in  him. 

Q.  What  was  foretold  concerning  the  Messiah? — A. 
That  before  the  church  and  second  temple  of  the  Jews 
should  be  destroyed,  or  their  nation  dispersed,  he  should 
spring  out  of  the  family  of  David ;  be  born  at  Bethlehem 
of  a  virgin,  in  a  low  condition ;  work  many  miracles ;  be 
despised,  crucified  and  buried  ;  rise  again  and  erect  a  glo- 
rious church  among  the  Gentile  nations,  &c. 

Q.  How  is  the  time  of  Christ's  coming  designated  in 
scripture? — A,  It  is  called  the  fulness  of  time,  GaL  iv.  4* 

Q.  Why  is  it  called  the  fulness  of  time  ? — A.  It  was  the 
time  fixed  in  God's  decree,  foretold  by  the  prophets,  and 
when  the  world  was  in  the  most  proper  condition  for  his 
coming  into  it.  Hag.  ii.  6 — 9. 

Q.  When  was  the  world  in  the  most  proper  condition 
for  Christ's  coming  ? — A.  When  it  had  been  suflSciently 
warned  of,  and  strongly  expected  his  coming;  and  when 
Satan's  power  over  it  was  at  its  height,  ignorance  and 
knowledge  jointly  subserving  his  interests. 

Q.  Why  was  it  necessary  that  the  world  should  be  well 
warned  concerning  Christ  before  he  came? — A,  That  he 
might  come  with  due  honour  ;  and  that  many  signs  of  his 
coming  might  be  understood,  whereby  it  might  be  tried 
whether  he  was  the  true  Messiah,  and  no  impostor. 

Q.  Why  was  it  necessary  that  the  world  should  be  in 


104  OP  Christ's  person 

great  expectation  of  Christ  when  he  camel — A.  That  all 
might  be  ready  to  examine  his  character  and  conduct,  and 
be  rendered  inexcusable,  if  they  did  not  receive  him. 

Q.  Why  was  it  necessary  that  Satan's  power  over  the 
world  should  be  very  strong  when  Christ  came  ] — ^A.  That 
the  love  of  God  in  sending  him,  the  need  of  his  coming, 
and  its  powerful  influence  in  destroying  Satan's  kingdom 
when  at  its  height,  might  be  the  more  visibly  displayed, 
1  John  iv.  9,  10.  and  iii.  8.  John  iii.  16. 

Q.  How  did  Christ  the  Son  of  God  become  man  ? — A. 
By  taking  to  himself  a  true  body,  and  a  rej^nable  soul ; 
which  are  the  two  parts  of  a  human  nature. 

Q.  How  prove  you  that  Christ  took  on  himself  a  true 
body,  and  not  the  mere  shape  of  the  human  body  1 — A. 
Christ  says,  A  spirit  hath  notjiesh  and  bones,  as  ye  see  me 
have  ;  neither  could  he  have  been  born,  hungered,  thirsted, 
or  died,  ifcc,  without  having  a  true  body. 

Q.  Was  Christ's  body  framed  in  heaven,  or  created  ^- 
mechately  out  of  dust  % — A.  No  ;  it  was  made  of  the  sub- 
stance of  a  iDoman  ;  and  so  he  was  the  seed  of  the  woman^ 
Gal.  iv.  4.  Gen.  ii.  15. 

Q.  Why  was  it  necessary  it  should  be  made  of  the  sub- 
stance of  mankind  % — A.  That  he  might  be  our  brother 
and  kinsman,  and  the  right  of  our  redemption  be  his. 

Q,.  Of  whom  was  he  born  1 — A.  Of  the  Virgin  Mary. 

Q.  Why  was  Christ  born  of  a  virgin  1 — A.  That 'he 
might  be  free  from  original  sin,  Luke  \,  35. 

Q.  Why  behoved  Christ's  human  nature  to  be  free  from 
sin '? — A.  Because  it  was  so  closely  united  to  his  divine  na- 
ture ;  and  because  otherwise  he  could  not  have  been  a  pro- 
pitiation for  our  sins,  Heb.  vii.  26,  2  Cor.  v.  21. 

Q.  How  could  Christ  be  born  of  a  virgin  1 — A.  He  was 
conceived  by  the  power  of  the  Holy  Ghost. 

Q.  Why  is  this  work  of  the  Holy  Ghost  called  an  over- 
shadowing of  the  virgin  1 — A.  Because  of  the  great  myste- 
riousness  of  it,  Luke  i.  35. 

Q.  How  prove  you  that  Christ  assumed  a  reasonable 
soul '? — A.  He  cried  out,  3Iy  soul  is  troubled  and  exceeding 
sorrowful ;  and  God  made  his  soul  an  offering  for  sin. 

Q.  Had  all  the  three  persons  of  the  Godhead  an  active 
concern  in  the  Son's  becoming  man  1 — A.  Yes. 

Q.  What  distinct  concern  had  they  in  it  1 — A.  The  Fa- 
ther prepared  this  human  nature,  the  Spirit  formed,  and 
the  Son  assumed  or  put  it  on,  and  weai's  it  for  ever. 


AND    INCARNATION.  105 

Q.  What  were  the  Old  Testament  names  of  our  Redeem- 
er?— A.  Shiloh,  Messiah,  Immanuel,  David,  the  Branch, 
the  Messenger  or  Angel,  &c.  Gen.  xlix.  10,  &c. 

Q.  Why  is  he  called  Shiloh  1 — A.  Properly  because  he 
is  our  peace,  salvation,  and  rest,  Micah  v.  Isa.  xi. 

Q.  Why  is  he  called  Messiah  1 — A.  Because  he  is  the 
anointed  of  God,  Psalm  Ixxxix.  20,  Isa.  Ixi.  1,  2,  3. 

Q.  Why  is  he  called  Immanuell — A.  Because  he  is 
God  with  us  in  our  nature,  and  on  our  side,  Isa.  ix.  6. 

Q.  Why  is  he  called  David? — A.  Because  he  is  a  man 
after  God's  heart,  and  king  of  his  true  Israel,  Hos.  iii.  5. 

Q.  Why  is  he  called  the  Branch  1 — A.  Because  in  our 
nature  he  is  a  stem  growing  out  of  the  root  of  Jesse,  which 
bears  fruit  of  glory  to  God,  and  good  to  men,  Isa.  iv.  2,  and 
xi.  1,  Zech.  iii.  8,  and  vi.  12. 

Q.  Why  is  he  called  the  Angel  and  Messenger  of  the 
covenant  1 — A.  Because  God  sent  him  on  the  errand  of  our 
redemption,  and  he  proclaims  his  covenant  to  us,  Mai.  iii.  1. 

Q.  What  is  our  Redeemer's  most  ordinary  New  Testa- 
ment name  1 — A.  The  Lord  Jesus  Christ,  2  Tim.  iv.  1. 

Q.  Why  is  he  called  Lordl — A.  Because  he  is  the  true 
God,  and  rules  over  all,  Acts  x.  36,  Matth.  xxviii.  18. 

Q.  Why  is  he  called  Jesus  1 — A.  Because  he  saves  his 
people  from  their  sin  and  misery,  Matth.  i.  21,  and  xviii.  11. 

Q.  Why  is  he  called  Christ  1 — A.  Because  he  was 
anointed  by  God  to  his  mediatory  offices,  John  x.  36. 

Q.  Wherewith  was  Christ  anointed  by  God? — A.  With 
the  oil  of  the  Holy  Ghost,  Isa.  Ixi.  1,  2. 

Q.  In  what  proportion  was  Christ  anointed  1 — A.  He 
had  the  Spirit  given  him  above  measure,  John  iii.  34. 

Q,.  Is  his  human  nature  filled  with  an  infinite  fulness  of 
the  Spirit? — A.  No;  but  he  is  anointed  with  it  far  above 
the  measure  of  believers  who  arc  his  fellows,  Psalm  xlv.  7. 

.Q'.  What  do  you  understand  by  the  anointing  of  Christ  ? 
— A.  God's  giving  him  a  commission  and  call  to  his  offices, 
with  proper  furniture  for  the  execution  of  them. 

Q.  When  did  God  first  call  Christ  to  his  offices  ? — A. 
From  all  eternity,  Pro  v.  viii.  23,  1  Pet.  i.  20. 

Q.  When  did  God  first  furnish  Christ  for  executing  his 
offices  ? — A.  In  his  incarnation,  Luke  i.  35. 

Q.  When  did  God  publicly  install  Christ  in  his  offices  ? 
— A.  At  his  baptism,  Matth.  iii.  16,  17. 

Q.  How  was  Christ  then  installed  in  his  offices? — A. 


106  OP  Christ's  offices  in  general. 

The  Father  solemnly  attested  him,  and  the  Spirit  descend- 
ed on  him,  to  furnish  him  further  for  his  work. 

Q.  Why  are  New  Testament  believers  called  Christians  1 
—A.  Because  they  follow  Christ,  and  are  anointed  with 
his  Spirit,  1  Cor.  xii.  12,  13,  1  John  ii.  20. 

Q.  What  improvement  should  we  make  of  Christ's  in- 
carnation and  unction? — A.  We  should  admire,  love, 
adore,  marry,  and  trust  in  the  person  of  Christ  as  our  near 
kinsman ;  and  cry  for  his  Spirit  to  anoint  us. 

Q.  23.  What  Offices  doth  Christ  execute  as  our 
Redeemer  7 

A.  Christ,  as  our  Redeemer,  executeth  the  office 
of  a  prophet,  of  a  priest,  and  of  a  king,  both  in  his 
estate  of  humiliation  and  exaltation. 

Q.  To  what  different  kinds  of  offices  was  Christ  anoint- 
ed 1 — A.  To  general  and  particular  offices. 

Q.  Wherein  do  Christ's  general  and  particular  offices 
differ  1 — A.  Christ's  general  offices  are  executed  in  every 
thing  which  he  doth  for  our  salvation  ;  but  his  several  par- 
ticular offices  are  executed  only  in  part  of  his  work. 

Q.  To  what  general  offices  was  Christ  anointed? — A. 
To  that  of  Mediator  and  Redeemer. 

Q.  What  is  the  business  of  a  Mediator  1 — A.  It  is  to  re- 
concile parties  at  variance,  Job  ix.  33. 

Q.  Between  whom  is  Christ  a  Mediator  ? — A.  Between 
God  and  sinful  men,  1  Tim.  ii.  5. 

Q.  Can  there  be  any  other  Mediator  between  God  and 
man  1 — A.  No  ;  for  none  other  has  a  proper  interest  in  both 
parties ;  nor  can  any  lay  his  hand  upon  them  both  for  their 
reconciliation.  Job  ix.  33,  1  Tim.  ii.  5,  6. 

Q.  How  hath  Christ  a  proper  interest  in  both  parties  1 — 
A.  He  is  God's  son,  and  our  brother  and  kinsman. 

Q.  By  what  doth  Christ  remove  God's  legal  enmity 
against  us  1 — A.  By  his  righteousness  and  intercession. 

Q.  How  doth  Christ  stay  our  real  enmity  against  God  1 
— A.  By  enlightening  our  minds  and  subduing  our  wills. 

Q.  What  do  you  mean  by  a  Redeemer  ? — A.  One  who 
recovers  back  that  which  is  forfeited  and  enslaved. 

Q.  From  what  doth  Christ  redeem  us  sinful  men  1 — ^A. 
From  our  spiritual  slavery  and  bondage.  Tit.  ii.  14. 

Q.  To  whom  are  we  naturally  in  spiritual  bondage  X — A. 
To  law  and  justice,  to  sin  and  Satan,  Isa.  xlix.  24. 


107 

Q.  By  what  means  doth  Christ  redeem  sinners  ? — A.  By 
price  and  power,  or  by  purchase  and  conquest. 

Q.  How  doth  he  redeem  us  from  the  law  and  justice  of 
God  1 — A.  By  the  infinite  price  of  his  blood,  1  Peter  i.  19* 

Q.  How  doth  Christ  redeem  us  from  sin  and  Satan  1 — 
A.  By  the  infinite  power  of  his  Spirit,  in  teaching,  subdu- 
ing, ruling  and  defending  us,  Psalm  ex.  2,  3. 

Q.  Why  is  not  a  price  given  to  sin  and  Satan,  as  well  as 
to  the  law  and  justice  of  God  1 — A.  Because  sin  and  Satan 
have  no  just  right  to  enslave  sinners,  except  what  depends 
upon  the  law  and  justice  of  God,  1  Cor.  xv.  56. 

Q.  Who  typified  Christ  as  our  Redeemer  ? — A.  The  kins- 
man redeemer  under  the  law,  in  his  redeeming  his  brother, 
or  near  kinsman,  Ruth  iv..  Lev.  xxvii. 

Q.  In  what  doth  our  redemption  by  Christ  resemble  that? 
— A.  Christ  buys  back  our  persons  from  slavery,  and  our  in- 
heritance from  mortgage ;  he  avengeth  our  blood  upon  Sa- 
tan our  murderer ;  and,  by  marriage  with  our  nature  and 
persons,  he  raiseth  up  a  seed  of  saints,  and  fruits  of  good 
works.  Rev.  v.,  Isa.  Ixiii.,  John  xv. 

Q.  To  what  particular  ofiices  was  Christ  anointed  1 — A. 
To  the  offices  of  prophet,  priest,  and  king. 

Q.  Did  ever  these  three  offices  properly  meet  in  any 
other  1 — A.  No  ;  but  Christ  is  the  way  to  God  as  a  priest, 
the  truth  as  a  prophet,  and  the  life  as  a  king,  John  xiv.  6. 

Q.  How  do  you  prove  that  Christ  is  a  prophet  1 — A.  The 
scriptures  call  him  a  prophet  like  to  Moses. 

Q.  How  do  you  prove  that  Christ  is  a  priest? — A.  He  is 
often  so  called  in  scripture,  and  God  swears  that  he  is  a 
priest  for  ever^  Psalm  ex.  4,  Heb.  v.  vii. 

Q.  How  do  you  prove  that  Christ  is  a  king  1 — A.  The 
scripture  often  affirms  it,  and  God  calls  him  his  king  set 
upon  his  holy  hill  of  Zion^  Psalm  ii.  6. 

Q.  Why  behoved  Christ  to  have  all  these  three  offices  ? 
— A.  To  cure  our  threefold  misery  of  ignorance,  guilt,  and 
bondage.  Acts  xxvi.  18,  Col.  i.  13,  Titus  ii.  14. 

Q.  How  doth  Christ  cure  our  ignorance  1 — A.  By  be- 
coming the  wisdom  of  God  to  us  as  a  prophet. 

Q.  How  doth  Christ  cure  our  guilt?— A.  By  becoming 
the  Lord  our  righteousness  as  a  priest.  1  Cor.  i.  30. 

Q.  How  doth  Christ  deliver  us  from  bondage  ?-— A.  By 
becoming  our  sanctification  and  redemption  as  a  king. 

Q.  What  connection  hath  our  salvation  with  these  offices 


108  OP  Christ's  offices  in  general. 

of  Christ  1 — A.  He  purchased  our  salvation  as  a  priest,  re- 
veals it  as  a  prophet,  and  applieth  it  as  a  kin^. 

Q.  What  connection  have  the  gospel  promises  in  general 
with  these  three  offices  of  Christ  1 — A.  Christ  reveals  the 
promises  as  a  prophet,  confirms  them  by  his  blood  as  a  priest, 
and  applieth  them  as  a  king. 

Q.  Are  Christ's  offices  the  proper  fountain  of  the  gos- 
pel-promises in  the  original  making  of  them  X — A.  No  ;  in 
that  respect  they  flow  from  the  infinite,  free,  and  sovereign 
love  of  God,  Jer.  xxxi.  3. 

Q.  Doth  not  the  accomplishment  of  the  promises  on  us 
flow  from  the  offices  of  Christ  1 — A.  Yes  ;  2  Cor.  i.  20. 

Q.  What  promises  are  accomplished  by  Christ^s  execut- 
ing the  office  of  a  prophet '? — A.  The  promises  of  light, 
leading  knowledge,  and  instruction,  Isa.  xlviii.  17. 

Q.  What  promises  stand  immediately  connected  with 
Christ's  priestly  office? — A.  The  promises  of  pardon,  peace, 
reconciliation,  acceptance,  &c.  Isa.  liii.  5.  11. 

Q.  What  promises  are  accomplished  by  Christ's  execut- 
ing his  kingly  office  1 — A.  The  promises  of  regeneration, 
sanctification,  defence,  and  preservation  from  enemies,  and 
victory  over  them,  &c.  Psalm  ex.  2 — 6. 

Q.  In  what  different  orders  do  Christ's  offices  stand  re- 
lated to  one  another  1 — A.  In  their  natural  order  of  de- 
pendence upon  one  another,  and  in  their  order  of  execu- 
tion upon  the  hearts  of  sinners. 

Q.  How  do  they  stand  in  their  natural  order  ? — A.  The 
prie&tly  office  possesses  the  first  place,  the  prophetical  the 
second,  and  the  Jcingly  the  last,  Psalm  xxii. 

Q.  Why  must  Christ's  priestly  office  stand  first  in  the 
natural  order? — A.  Because  divine  justice  cannot  admit  of 
our  being  blessed  with  instruction  or  deliverance,  till  first  in 
order  of  nature  our  sins  be  atoned  for  ;  and  God,  as  recon- 
ciled through  Christ's  death,  must  be  the  matter  which  he 
as  a  prophet  doth  teach ;  and  his  blood  must  be  the  price 
of  his  kingdom,  Isa.  liii.  2^ — 12,  Psalm  ii.  8 — 11. 

Q.  Why  must  Christ's  prophetical  office  stand  before  his 
kingly  ? — A.  Because  his  saving  instructions  are  the  means 
of  our  subjection  to  him  as  our  king,  Isa.  liv.  13. 

Q.  Where  is  this  natural  order  of  Christ*s  offices  clearly 
represented  1 — A.  In  the  22d  Psalm  ;  where  Christ  fii-st 
suffers  as  a  priest,  then  declares  God's  name  to  his  breth- 
ren as  a  prophet,  and  at  last  becomes  governor  among  the 
nations  as  a  king. 


Q.  What  is  the  order  of  Christ's  offices  in  their  execu- 
tion upon  us  ? — A.  The  prophetical  office  possesseth  the 
first  place,  the  priestly  the  second,  and  the  kingly  the  last. 

Q.  Why  must  his  prophetical  office  be  first  executed 
on  us  1 — A.  Because  till  we  are  savingly  taught  by  him  as 
our  prophet,  we  can  neither  know,  nor  believe  in  him  as  our 
priest  for  remission  and  acceptance.  Gal.  i.  15,  16. 

Q.  Why  must  the  priestly  office  stand  before  the  kingly 
in  this  order  of  execution  upon  us  ? — A.  Because  till  the 
death  of  Christ  as  a  priest  be  applied  to  our  conscience,  for 
removing  our  guilt,  and  staying  our  enmity  against  God, 
there  can  be  no  deliverance  from  the  bondage  of  sin,  or  sub- 
jection to  Christ  as  a  king,  Heb.  ix.  22,  &c. 

Q.  Is  it  very  dangerous  to  invert  the  true  order  of  Christ^s 
offices  1 — A.  Yes  ;  it  is  ruining  to  our  souls. 

Q.  Who  invert  this  order? — A.  Such  as  place  Christ^s 
kingly  office  before  his  priestly,  by  teaching,  that  Christ  in 
the  gospel  has  given  us  a  new  law  of  sincere  obedience,  by 
observance  of  which,  we  become  entitled  to  Christ  and  his 
righteousness,  Rom.  ix.  31,  32. 

Q.  What  is  the  danger  of  that  doctrine  ? — A.  It  make^ 
our  justification  to  depend  on  the  works  of  the  law. 

Q.  Do  sinners  close  with  all  Christ's  offices  at  once  1 — 
A.   Yes;   Christ  cannot  be  divided,  1  Cor.  i.  13. 

Q.  To  which  of  these  offices  must  we  fly  for  justifying 
righteousness  ? — A.  Only  to  the  priestly,  Rom.  iii.  24. 

Q.  Doth  Christ  fully  execute  all  his  offices  1 — A.  Yes. 

Q.  What  mean  you  by  Christ's  executing  his  offices  I — 
A.  His  doing  the  work  which  belongs  to  each  of  them. 

Q,.  In  what  estates  doth  Christ  execute  his  offices  1 — A. 
In  his  estate  of  humiliation,  and  of  exaltation. 

Q.  Why  did  he  first  in  order  of  nature  execute  them  in 
an  estate  of  humiliation  ? — A.  Because  by  his  humiliation 
he  procured  to  himself  the  honour  of  executing  them  in  an 
estate  of  exaltation,  Phil.  ii.  7 — 10,  Isa.  liii. 

Q.  How  long  shall  Christ  continue  to  execute  his  of- 
fices 1 — A.  To  aD  eternity,  Heb.  xiii.  8. 

Q.  How  prove  you  that  Christ  will  be  a  prophet  for  ever  ? 
— A.  From  the  Lamb's  (or  Christ *s)  being  called  the  light 
of  heaven,  which  is  everlasting,  Isa.  Ix.  19. 

Q.  How  prove  you  that  Christ  will  be  a  priest  forever? 
— A.  God  sware  to  him.  Thou  art  a  priest  for  ever.  Psalm 
ex.  4,  Heb.  vii.  3. 16.  24, 25.  28. 

Q.  How  prove  you  that  Christ  will  be  a  king  for  ever? 
10 


110  OP  Christ's  prophetical  office. 

—A.   Of  his  kingdom  there  shall  be  no  end  ;  and  he  shall 
reign  for  ever,  Isa.  ix.  7,  Luke  i.  35,  Psalm  xlv.  6. 

Q.  How  should  we  improve  these  offices  of  Christ  ? — A. 
By  receiving  and  employing  him  in  them  all  in  their  due 
order,  for  wisdom,  righteousness,  and  sanctification. 

Q,.  24.  How  doth  Christ  execute  the  office  of  a  pro- 
phet? 

A.  Christ  executeth  the  office  of  a  prophet,  in  re- 
vealing to  us,  by  his  word  and  Spirit,  the  will  of  God 
for  our  salvation. 

Q.  Why  is  Christ  called  a  prophet? — A.  Because  he  re- 
veals and  teacheth  men  the  will  of  God,  Deut.  xviii.  18. 

Q.  Hath  Christ  any  other  names  relating  to  this  work 
and  office  1 — A.  Yes  ;  he  is  also  called  an  apostle,  interpre- 
ter, witness,  and  the  Word  of  God,  Heb.  iii.  &c. 

Q.  Why  is  Christ  called  an  apostle  ? — A.  Because  he 
is  sent  of  God  to  make  a  perfect  revelation  of  his  will,  and 
to  erect  his  church  on  earth,  Heb.  i.  1.  and  iii.  1. 

Q.  Why  is  Christ  called  an  Interpreter  ? — A.  Because 
he  explains  the  mysteries,  or  hidden  things  of  God,  Job 
XXX  iii.  23. 

Q.  Why  is  Christ  called  a  Witness  ? — A.  Because  he  at- 
tests the  truths  of  God,  .John  xviii.  37. 

Q,  By  what  doth  he  attest  them  1 — A.  In  his  person,  and 
by  his  declarations,  miracles,  death,  and  sacraments. 

Q.  How  doth  Christ  attest  divine  truths  in  his  person  ? — 
A.  The  great  truths  of  God  are  clearly  represented,  and 
have  their  certainty  evidenced  in  the  constitution  of  his  per- 
son as  God-man,  1  Tim.  iii.  16,  John  i.  14. 

Q.  How  doth  Christ  attest  divine  truth  by  his  declara- 
tions?— A.  He  affirms  them  by  his  word,  and  confirms  them 
by  his  oath,  2  Cor.  i.  22,  Heb.  vi.  17. 

Q.  How  doth  Christ  attest  divine  truths  by  his  death? — 
A.  He  suffered  it  from  men  for  his  adherence  to  truth  ;  and 
the  leading  truths  of  God  are  clearly  exemplified  and  dis- 
played in  his  death,  Rom.  viii.  32,  33.  and  iii.  24 — 26. 

Q.  How  doth  Christ  attest  them  by  his  sacraments  ? — A. 
The  sacraments  represent  the  doctrines,  seal  the  promises, 
and  bind  us  to  obey  the  commands  of  God. 

Q.  Why  doth  Christ  attest  divine  truths  1 — A.  They  are 
wonderful ;  and  sinners  are  slow  of  heart  to  believe  them, 
1  Tim.  iii.  16,  Luke  xxiv.  25. 


PROPHETICAL    OFFICE.  Ill 

Q.  Why  is  Christ  called  the  word  ofGodl — A.  Because 
by  him  the  mind  of  God  is  made  known  ;  and  he  is  the  mat- 
ter of  his  word,  2  Cor.  i.  20,  Heb.  i.  1. 

Q.  Why  was  Christ  made  a  prophet  t — A.  Because 
none  else  could  teach  sinners  to  profit,  3 ohn  i.  18,  Isaiah 
xlviii.  17. 

Q.  What  doth  Christ  teach  us  1— A.  The  will  of  God. 

Q.  What  of  God's  will  doth  Christ  teach  us?— A.  What- 
ever is  needful  for  our  salvation,  Isa.  xlviii.  17. 

Q.  In  what  periods  doth  Christ  teach  men  the  will  of 
God  1 — A.  Both  under  the  Old  and  the  New  Testament. 

Q.  How  prove  you  that  he  taught  it  under  the  Old  Tes- 
tament?— A.  The  scripture  affirms  he  preached  to  the 
old  world,  and  spake  to  Moses  in  Mount  Sinai,  I  Peter 
ui.  19. 

Q.  How  prove  you  that  Christ  continued  to  teach  it  un- 
der the  New  Testament  1 — A.  The  scriptures  represent  him 
as  yet  speaking  from  heaven,  Heb.  xii.  25,  and  i.  1. 

Q.  By  whom  hath  Christ  revealed  the  will  of  God  to 
men  \ — A.  By  himself,  and  by  others,  Luke  xx.  9. 13. 

Q.  How  hath  he  revealed  it  by  himself? — A.  In  voices, 
visions,  dreams,  and  his  personal  ministry  on  earth. 

Q.  How  hath  he  revealed  the  will  of  God  by  others  ? — 
A.  By  qualifying  and  sending  angels,  prophets,  apostles, 
and  ordinary  pastors  and  teachers,  to  declare  it. 

Q.  In  what  doth  Christ  as  a  prophet  excel  all  these  ? — 
A.  Christ  is  their  Lord,  hath  all  furniture  in  himself,  and 
teacheth  effectually  :  others  are  servants,  receive  their  furni- 
t\ire  from  him,  and  cannot  teach  to  profit,  John  vi.  63. 

Q.  By  what  means  doth  Christ  reveal  the  will  of  God  to 
men  X — A.  By  his  word  and  Spirit,  Luke  v.  17. 

Q.  Is  the  word  alone  sufficient  to  teach  us  the  will  of 
God  1 — A.  No ;  for  it  cannot  give  the  blind  their  sight  to 
discern  the  glory  of  divine  truths,  Isa.  vi.  9,  10. 

Q.  May  men  have  the  gospel  faithfully  preached  to  them, 
and  yet  not  profit  thereby? — A.  Yes;  Nothing  is  more 
common  :  Many  are  called  but  few  chosen. 

Q.  Whence  doth  this  proceed? — A.  From  men's  not 
mixing  faith  with  the  word  when  they  hear  it,  Heb.  iv.  2. 

Q.  When  God's  word  doth  not  profit  hearers,  what  ef- 
fect hath  it  on  them? — A.  It  hardens  their  hearts,  and  be- 
comes the  savour  of  death  to  them,  Isa.  vi.  10. 

Q.  What  then  can  make  the  teaching  of  the  word  effec- 
tual to  salvation? — A.  Only  the  teaching  of  the  Spirit.. 


112  OP  Christ's  prophetical  office. 

Q.  How  doth  Christ  teach  us  by  his  Spirit? — A.  He 
opens  our  understanding  by  the  word,  and  makes  us  see  the 
beauty  of  divine  things,  and  fall  in  love  with  them. 

Q.  Doth  ever  the  Spirit  teach  men  without  the  word  1 — 
A.  No ;  in  such  as  are  capable  to  hear  it,  Rom.  x.  14. 

Q.  Can  then  such  as  want  the  word  of  God  be  saved 
by  the  hght  of  nature  ? — A.  No ;  where  no  vision  is,  the  peo- 
ple perish,  Prov.  xxix.  18.  Acts  iv.  12.  Rom.  x.  14. 

Q.  Why  will  not  Christ's  Spirit  teach  men  without  the 
word? — A.  To  put  honour  upon  the  word,  Psal.  cxxxviii.  2. 
Q.  At  what  schools  doth  Christ  teach  men? — A.  At  the 
schools  of  the  law,  of  the  gospel,  and  of  affliction. 

Q.  What  doth  Christ  teach  us  at  the  school  of  the  law  ? 
— A.  The  great  evil  and  danger  of  sin,  Rom.  iii.  20. 

Q.  What  doth  he  teach  us  at  the  school  of  the  gospel? — 
A.  That  our  salvation  is  wholly  in  Christ,  and  freely  offer- 
ed to  us,  Hos.  i.  7.  Rom.  v.  21. 

Q.  What  doth  he  teach  us  at  the  school  of  affliction? — 
A.  The  bitterness  of  sin,  the  vanity  of  this  world,  and  the 
exercise  of  justifying  God,  resignation  to  his  will,  and  de- 
sire to  be  with  him,  Hos.  ii.  6 — 16. 

Q.  In  what  doth  Christ's  saving  teaching  and  all  other 
teaching  differ? — A.  Christ's  saving  teaching  discovers  to 
us  our  vileness  and  ignorance,  humbles  us  in  the  dust,  and 
makes  us  desire  to  be  like  Christ  in  holiness,  and  with  him 
in  glory.  Job  xl.  4.  and  xliii.  50.  Isa.  vi.  5. 

Q.  Doth  Christ  make  all  men  welcome  to  him  for  in- 
struction?— A.   Yes;   Prov.  viii.  4.  and  ix.  4. 

Q.  For  what  end  doth  Christ  teach  sinful  men  ? — A.  For 
their  salvation,  Isa.  liv.  13,  14.  and  xlv.  17.  22. 

Q,.  Are  then  all  those  saved  who  are  taught  by  Christ's 
word  and  Spirit? — A.   Yes;  John  xvii.  3.  1  John  v.  20. 

Q.  What  shall  become  of  such  as  refuse  to  hear  Christ's 
word  and  Spirit? — A.  They  shall  be  destroyed. 

Q.  How  should  we  improve  Christ  as  a  prophet  ? — A. 
By  believing  our  own  ignorance,  and  applying  to  him  for 
instruction.  Psalm  cxix.  18. 

Q,.  25.  Hov)  doth  Christ  execute  the  office  of  a  priest? 

A.  Christ  executeth  the  office  of  a  priest,  in  his 
once  offering  up  of  himself  a  sacrifice,  to  satisfy  di- 
vine justice,  and  reconcile  us  to  God;  and  in  making 
continual  intercession  for  us. 


OP  Christ's  priestly  oppicb.  113 

Q.  What  do  you  mean  by  a  priest? — A.  One  who,  by 
virtue  of  God's  appointment,  offers  up  sacrifice  to  him,  ia 
the  room  of  guilty  sinners,  Heb.  viii.  3. 

Q.  Wliat  is  a  proper  sacrifice  1 — A.  A  holy  off*eTing 
up  of  some  hfe  to  God  in  the  stead  of  guilty  men,  upon 
an  altar,  and  by  a  priest  of  his  appointment,  Heb.  v.  8. 

Q.  Why  call  you  it  a  holy  offering  ? — A.  Because  it 
was  to  be  made  to  a  holy  God,  in  a  holy  and  reverend 
manner,  Lev.  x.  3. 

Q.  Why  call  you  it  the  offering  of  a  life? — A.  Because 
the  life  of  the  thing  offered  was  to  be  taken  from  it  in  the 
sacrifice  of  it,  Lev.  xvii.  11. 

Q^  Why  was  the  life  of  the  thing  offered  to  be  taken 
from  it? — A.  Because  without  shedding  of  blood  there  can 
l>e  no  remission  of  sin,  Heb.  ix.  22. 

Q.  Why  so  1 — A.  Because  man's  sin  is  an  attack  upon 
the  life'  of  the  most  high  God,  Job  xv.  25,  26. 

Q.  Ill  what  doth  Christ's  priestly  office  differ  from  his 
prophetical  and  kingly  offices  ? — A.  Christ,  in  the  execu- 
tion of  his  prophetical  and  kingly  offices,  deals  with  crea- 
tures ;  but  in  the  execution  of  his  priestly,  he  deals  imme- 
diately with  God,  Heb.  ii.  17.  ix.  14,  vii.  27. 

Q.  What  are  the  two  parts  of  Christ's  priestly  office? — 
A.  His  offering  sacrifice,  and  making  intercession. 

Q.  What  sacrifice  did  Christ  offer  up? — A.  He  offered 
up  himself,  both  soul  .ind  body,  Heb.  ix.  14. 

Q.  How  prove  you  that  he  offered  his  soul  ? — A.  It  is 
said.  Thou  shall  make  his  soul  an  offering  for  sin  :  his  soul 
was  troubled  and  sorrowful:  nor  could  he  have  atoned  fop 
the  sin  of  our  souls,  if  he  had  not  offered  his  own  in  sacri- 
fice, Isa.  liii.  10.  &c.  John  xii.  27. 

Q.  How  prove  you  that  Christ's  divine  nature  was  not 
properly  offered  in  sacrifice  ? — A.  Because  his  divine  na- 
ture cannot  suffer,  1  Tim.  vi.  16. 

Q.  How  is  it  then  said,  He  gave  himself  for  us  ? — ^A  Be- 
cause his  divine  person  gave  infinite  worth  to  the  offering 
of  his  human  nature.  Acts  xx.  28.  Titus  ii.  14. 

Q.  On  what  altar  did  Christ  ofter  his  sacrifice  ? — A.  On 
the  altar  of  his  divine  nature,  Heb.  ix.  14. 

Q.  Of  what  use  was  the  altar  in  sacrifices? — A.  It  sup- 
ported, sanctified,  and  made  valuable  the  gift. 

Q.  How  prove  you  that  the  cross  could   not  properly 
be  the  altar  on  which  Christ  offered  his  sacrifice  1 — A.  Be- 
cause it  could  not  give  value  to  his  oflcring, 
10* 


114 

Q.  How  long  did  Christ  continue  in  offering  himself? — 
A.  He  began  his  offering  in  his  incarnation,  continued 
it  through  his  life,  and  completed  it  in  his  death  and  burial. 

Q.  When  did  he  most  remarkably  offer  himself? — A 
In  his  agony  in  the  garden  and  on  the  cross. 

Q.  What  was  the  sword  which  killed,  and  fire  which 
consumed  this  sacrifice'? — A.  The  justice  and  wrath  of 
God. 

Q.  Did  not  divine  justice  make  use  of  men  and  devils 
as  instruments  in  slaying  this  sacrifice "? — A.  Yes ;  but 
not  in  the  severest  part  of  its  work,  Zech.  xiii.  7.  Isa.  liii.  10. 

Q.  Why  did  not  an  angry  God  make  use  of  them  in  the 
whole  of  that  work? — A.  Because  they  could  not  afflict 
Christ  with  such  severity  as  his  justice  required. 

Q.  Who  was  the  priest  that  offered  up  Christ  in  sacri- 
fice?— A.  It  was  himself,  Heb.  ix.  14.  Tit.  ii.  14. 

Q.  Why  was  it  necessary  that  Christ  sliould  offer  himself? 
— A.  Because  a  voluntary  death  was  essentially  necessary 
to  the  acceptance  of  this  sacrifice:  and  none  else  could 
present  this  offering  to  God,  John  x.  17.  Phil.  ii.  7,  8. 

Q.  Where  did  Christ  offer  himself? — A.  On  earth. 

Q.  Why  upon  earth  ? — A.  Because  the  earth  is  the  thea- 
tre of  that  rebellion  of  man  against  God  for  which  he  atoned  ; 
and  it  was  necessary  that  God  should  be  glorified  by 
Christ's  death,  where  sin  had  dishonoured  him. 

Q.  How  often  did  Christ  offer  himself  a  sacrifice  ? — A. 
Only  once,  Heb.  ix.  28.  Rev.  i.  18. 

Q.  Why  not  oftener  than  once  ? — A.  Because  his  once 
offering,  which  comprehends  his  whole  surety-righteous- 
ness, fully  satisfied  the  law  and  justice  of  God. 

Q.  In  whose  stead  did  Christ  offer  himself? — A.  In 
stead  of  the  elect  only,  and  for  no  other. 

Q.  How  prove  you  that  Christ  died  in  the  room  of  the 
elect? — A.  The  scripture  affirms  that  their  sin  was  laid 
upon  him,  and  he  hare  it,  and  laid  down  his  life  for  them. 

Q.  How  prove  you  that  he  died  in  the  room  of  the  elect 
only  ? — A.  Because  he  prayed  for,  and  saves  the  elect  only, 
John  xvii.  9.  and  x.  15.  Rom.  xi.  7.  Acts  xiii.  48. 

Q.  Why  then  do  other  men  share  of  gospel  offers,  com- 
mon operations  of  the  Spirit,  and  much  temporal  happi- 
ness ? — A.  Though  Christ  represented  the  person  of  the 
elect  only  in  his  death ;  yet  others,  for  the  elect's  sake,  re- 
ceive these  good  things  as  the  consequence  of  his  death, 
Matth.  xxiv.  22.  Isa.  lii.  15.  and  liii.  12. 


115 

Q.  To  whom  did  Christ  offer  himself  ?— A.  To  God. 

Q.  For  what  end  did  Christ  offer  himself? — A.  To 
satisfy  divine  justice,  and  reconcile  us  to  God,  Eph.  v.  2. 

Q.  Why  did  divine  justice  require  a  satisfaction? — A. 
Because  the  elect  had  dishonoured  God,  and  broken  his 
law,  Isa.  hii.  6.  Rom.  iii.  9 — 26 

Q.  What  did  divine  justice  require  as  a  satisfaction  ? — 
A.  That  the  curse  of  God's  law  should  be  executed,  either 
upon  the  elect  themselves,  or  a  surety  in  their  room. 

Q.  Why  might  they  not  have  satisfied  for  themselves  1 
— A.  Because  they  were  wicked,  and  could  not  cease  from 
sin  ;  and  were  finite,  and  could  not  give  the  infinite  satis- 
faction which  divine  justice  required,  Micah  vi.  6,  7. 

Q.  Why  did  divine  justice  require  an  infinite  satisfac- 
tion for  the  sin  of  finite  creatures  1 — A.  Because  sin  had 
given  infinite  offence  to  God,  Jer.  xliv.  4.  1  John  iii.  4. 

Q.  How  could  divine  justice  demand  that  satisfaction 
from  Christ  ? — A.  Because  he  had  engaged  to  pay  all  the 
debt  of  the  elect  world.  Psalm  xl.  6,  7.  Isa.  liii.  6. 

Q.  How  could  Christ  lawfully  give  away  his  life  »for 
others  1 — A.  He  was  God,  and  his  life  was  wholly  his 
own,  which  he  might  dispose  of  as  he  pleased,  John  x.  18. 

Q.  Hath  Christ  fully  satisfied  God's  justice  for  our  sins  1 
— A.  Yes ;  his  sacrifice  was  to  God  of  a  sweet-smelling 
savour,  and  savour  of  rest,  Eph.  v.  2.  Heb.  ix.  12. 

Q.  Why  is  Christ's  sacrifice  so  called  1 — A.  Because  it 
entirely  overcame  the  abominable  savour  of  sin,  and  gave 
God's  justice  the  sweetest  rest,  Isa.  xlii.  21. 

Q.  How  do  you  further  prove  that  Christ  satisfied  God's 
justice? — A.  From  his  saying  on  the  cross.  It  is  finished ; 
and  from  his  Father's  raising  him  from  the  dead,  and  ex- 
alting him  to  his  right  hand,  John  xix.  30. 

Q.  What  is  the  effect  of  Christ's  satisfying  divine  jus- 
tice?— A.  Our  reconciliation  to  God,  Rom.  v.  10. 

Q.  Did  Christ's  offering  himself  change  God's  disposi- 
tions towards  us  ? — A.  No ;  but  it  removed  out  of  the  way 
whatever  hindered  the  manifesting  of  his  love  to  us. 

Q.  How  doth  the  death  of  Christ  reconcile  men's  hearts 
to  pod  ? — A.  When  it  is  applied  to  their  conscience,  the 
love  of  God  shines  so  brightly  in  it,  that  it  slays  their  en- 
mity against  God,  1  John  iv.  9,  10.  19. 

Q.  Is  not  the  shedding  of  Christ's  blood  sufficient  to 
save  us  ? — A.  No ;  it  must  also  be  applied  to,  or  sprinkled 


116  OP  Christ's  priestly  office. 

on  our  consciences ;  and  hence  it  is  called,  the  blood  of 
sprinkling,  Ezek.  xxxvi.  25.  1  Peter  i.  2. 

Q.  When  are  we  actually  reconciled  to  God  1 — A.  When 
Christ's  blood  is  sprinkled  on  our  consciences. 

Q.  How  may  we  know  that  we  are  reconciled  to  God  ? 
— A.  If  we  are  made  heart  enemies  to  all  sin,  Ps.  cxix.  104. 

Q.  What  is  the  second  part  of  Christ's  priestly  work  1 — 
A.  His  making  intercession  for  us,  Heb.  ix.  24,  and  vii.  25. 

Q.  What  do  you  understand  by  Christ's  intercession  1 — 
A.  His  willing  the  application  of  his  purchased  redemption 
to  his  people,  John  xvii.  Heb.  vii.  25. 

Q.  Is  Christ's  intercession  rn  heaven  any  part  of  his 
surety  righteousness  1 — A.  No  ;  it  is  a  part  of  his  glorious 
reward,  Heb.  i.  3.  and  ix.  24. 

Q.  Might  not  his  intercession  alone  have  saved  sinners? 
— A.  No;  for  it  could  not  satisfy  God's  justice,  Rom.  iii.  25. 

Q.  If  God's  justice  be  satisfied,  and  all  blessings  pur- 
chased by  his  sacrifice,  what  need  is  there  of  Christ's  in- 
tercession 1 — A.  That  he  may  procure  the  possession  of 
these  blessings  to  the  elect  in  such  a  way  as  best  secures 
the  glory  of  God,  his  own  honour,  and  our  welfare. 

Q.  How  doth  Christ's  intercession  secure  the  glory  of 
God  1 — A.  As  by  this  means  God  hath  no  gracious  deal- 
ings with  sinners  but  through  a  Mediator,  2  Cor.  v.  19. 

Q.  How  doth  it  honour  Christ  1 — A.  In  this  way  be- 
lievers have  immediate  dependence  on  Christ  for  ever, 

Q.  How  doth  Christ's  intercession  secure  the  welfare  of 
his  people  1 — A.  It  renders  them  bold  before  God  ;  and 
secures  their  grace  and  glory,  notwithstanding  their  great 
carelessness  and  folly,  Heb.  iv.  14,  15,  16. 

Q.  For  whom  doth  Christ  make  intercession  1 — A.  For 
the  elect  only,  John  xvii.  9. 

Q.  For  what  doth  he  intercede  to  them,  in  their  uncon- 
verted state  1 — A.  For  their  preservation  from  hell,  and  in 
bringing  into  the  bond  of  the  new  covenant. 

Q.  What  intercedes  he  for,  to  them,  after  their  conver- 
sion ] — A.  For  their  continuance  in  the  covenant,  and  the 
constant  communication  of  its  blessings  to  them. 

Q.  How  doth  he  obtain  this? — A.  By  answering  all  ac- 
cusations against  them,  by  removing  new  differences  be- 
tween God  and  them,  and  by  procuring  the  acceptance  of 
what  service  they  perform  in  faith,  1  John  ii.  1. 

Q.  Who  accuses  believers  before  God  ? — -A.  Satan  and 
their  own  consciences,  Rev.  xii.  10. 


OP  Christ's  priestly  office.  117 

Q.  Of  what  do  they  accuse  believers  1 — A.  Of  continual 
departures  from  God,  Zech.  iii.  1. 

Q.  How  doth  Christ  answer  these  accusations? — A.  By 
continually  presenting  his  righteousness  as  theirs  before 
God,  Heb.  ix.  24. 

Q.  How  doth  he  take  up  the  new  differences  which  sin 
makes  between  God  and  them  1 — A.  By  procuring  new  ap- 
plication of  his  blood  to  their  consciences,  1  John  ii.  1,  2. 

Q.  What  in  believers'  worship  tends  to  render  it  unaccep- 
table to  God? — A.  The  unworthiness  of  their  persons,  and 
the  sin  and  weakness  that  attend  their  worship. 

Q.  How  doth  Christ  cure  these  defects? — A.  By  ap- 
pearing in  their  name,  and  presenting  his  atoning  blood  to 
God  for  the  perfuming  of  their  service*,  Rev.  viii.  4. 

Q.  What  doth  Christ  by  his  intercession  procure  to  his 
people  at  death  ? — A.  Abundant  admission  to  glory. 

Q.  For  what  doth  Christ  intercede  after  their  death? — 
A.  For  their  resurrection  and  eternal  continuance  in  glory, 
John  xvii.  24. 

Q.  How  long  will  Christ  intercede  for  his  people  1 — A. 
For  ever :  He  ever  liveth  to  make  intercession. 

Q.  Upon  what  plea  or  ground  does  Christ  intercede  ? — 
A.  Upon  the  footing  of  his  own  merit  or  blood,  which  pur- 
chased eternal  redemption  for  us,  Heb.  ix.  12.  24. 

Q.  Where  doth  Christ  now  intercede  ? — A.  Within  the 
vail  in  heaven,  the  true  holy  of  holies,  Heb.  ix.  24. 

Q.  In  what  manner  doth  Christ  intercede  for  us  1 — A. 
Continually,  distinctly,  carefully,  and  successfully. 

Q.  How  is  Christ's  intercession  continual  ? — A.  He  ne- 
ver ceases  from  his  interceding  work,  Rom.  viii.  34. 

Q.  How  is  it  distinct  1 — A.  He  represents  his  people's 
case  precisely  as  it  is,  Zech.  i.  12,  John  xvii. 

Q.  How  is  it  careful  ? — A.  He  intercedes  v/ith  the  great- 
est earnestness  and  zeal  for  our  good,  John  xviii. 

Q.  How  is  Christ's  intercession  successful? — The  Father 
heareth  him  always,  John  xi.  42. 

Q.  Can  angels,  or  saints  departed,  assist  Christ  in  his 
intercession  1 — A.  No  ;  Christ  is  the  only  Advocate  with  the 
Father,  1  John  ii.  1,  2,  Eph.  ii.  18. 

Q.  Wherein  do  the  intercession  of  Christ  and  of  the 
Holy  Ghost  differ? — A.  The  Holy  Ghost  intercedes  within 
us  on  earth  by  stirring  us  up,  and  directing  us  how  to  plead 
with  our  God  for  ourselves  ;  but  Christ  intercedes  without 


118  OP  Christ's  priestly  office. 

us,  and  presents  our  petitions  to  God,  Rom.  viii.  26,  27. 34, 
John  xviii.  Heb.  ix.  24  and  vii.  25. 

Q.  What  singular  honour  hath  God  put  upon  the  priest- 
hood of  Christ? — A.  He  made  him  priest  with  an  oath; 
and  appointed  more  types  to  represent  his  priesthood  than 
any  of  his  other  two  offices,  Psalm  ex.  4,  Heb.  v.  ix.  x. 

Q.  Why  was  this  peculiar  honour  put  upon  Christ's 
priesthood  1 — A.  Because  it  is  most  above  the  light  of  na- 
ture, most  opposed  by  carnal  men ;  it  gives  the  brightest 
view  of  the  perfections  of  God  ;  it  is  the  foundation  of  the 
other  two  offices,  and  hath  the  most  difficult  work  belong- 
ing to  it,  1  Peter  i.  10,  11,  Isa.  liii. 

Q.  What  types  under  the  Old  Testament  represented 
Christ's  priesthood  ? — A.  The  most  of  the  types ;  but  es- 
pecially the  sacrifices,  altars,  and  priests. 

Q.  What  was  typified  by  all  the  proper  sacrifices  1 — A. 
The  suffering  of  the  Lord  Jesus  Christ,  Heb.  ix.  10. 

Q.  What  was  typified  by  the  pouring  out  of  the  blood  of 
the  sacrifice,  burning  the  fat,  and  sometimes  the  whole  beast? 
— A.  The  severity  of  Christ's  sufferings,  Isa.  liii.  10. 

Q.  What  was  signified  by  the  blood  of  the  sacrifice  be- 
ing sprinkled  both  on  the  altar,  and  on  the  person  for  whom 
it  was  offered  1 — A.  That  Christ's  sufferings  should  both 
appease  God  and  purify  sinners,  Heb.  ix.  x. 

Q.  What  was  signified  by  the  feasting  on  the  flesh  of 
sacrifices  after  the  fat  was  burnt? — A.  That  the  sacrifice 
of  Christ  is  the  most  proper,  quickening,  and  nourishing 
entertainment  for  our  souls,  John  vi.  53,  Isa.  xxv.  6. 

Q.  What  did  the  salting  of  the  sacrifice  typify  ? — A.  The 
everlasting  sweet  savour,  reconciling,  and  sin-killing  in- 
fluence of  Christ's  death,  Eph.  v.  2. 

Q.  What  did  the  offering  of  sacrifices  every  day  signify? 
— A.  The  constant  virtue  of  Christ's  blood,  and  our  daily 
need  of  applying  it.  Gal.  ii.  20,  John  vi.  56. 

Q.  What  were  some  of  the  most  distinguished  typical  sa- 
crifices ? — A.  The  sacrifice  of  the  birds  for  the  leper,  of 
the  red  heifer,  and  especially  that  of  universal  atonement, 
on  the  tenth  day  of  the  seventh  month. 

Q.  What  did  the  sacrifice  of  the  birds  typify  ? — A.  The 
bird  slain  over  running  water,  typified  God's  holy  child  Je 
sus  dying  for  our  sins;  and  the  living  bird  flying  away  after 
it  had  been  dipped  in  the  blood  of  the  slain  bird,  typified  his 
rising  and  ascending  to  glory,  to  present  his  blood  before 
God  for  our  justification,  Rom.  iv.  25. 


OP  Christ's  priestly  office.  119 

Q.  What  did  the  burning,  &.c.  of  the  red  heifer  signify? 
— A.  That  Christ's  sufferings  should  perfume  and  purify  all 
his  people  in  every  generation,  Heb.  xiii.  12. 

Q.  What  did  the  sacrifice  oi  universal  atonement  signify? 
— A.  The  slaying  of  one  goat  for  all  Israel  typified  Christ 
bearing  all  the  sins  of  the  elect  in  his  death  :  and  the  send- 
ing the  other  goat  into  the  wilderness,  signified  Christ's  tak- 
ing away,  and  making  an  end  of  our  sins  by  it. 

Q.  What  did  the  burning  of  sacrifices  with  holy  fire  typi- 
fy?— A.  That  Christ  as  a  sacrifice  offered  through  the  eter- 
nal Spirit,  should  be  scorched  and  melted  in  the  fire  of 
the  Father's  wrath.  Psalm  xxii.  14.  and  Ixix. 

Q.  What  did  the  altar  typify  ? — A.  Christ's  divine  na- 
ture as  supporting  and  sanctifying  the  human  in  its  obedi- 
ence and  suffering,  Heb.  ix.  and  xiii.  10. 

Q.  What  did  the  altar's  being  made  of  stone^  brasSy  &c. 
typify  ? — A.  The  sufficiency  of  Christ's  divine  nature  to  sup- 
port the  human  m  his  suft'erings. 

Q.  What  did  the  priests,  and  especially  the  high  priests, 
typify  ? — A.  The  person  of  Christ  as  our  priest. 

Q.  What  did  the  washings  and  fi-eedom  from  blemishes 
in  priests  and  sacrifices,  typify  ? — A.  The  perfection  and  pu- 
rity of  Christ  and  his  righteousness,  Heb,  vii.  26. 

Q.  What  was  typified  by  the  vast  number  of  priests  ? — 
A.  The  great  extent  and  importance  of  Christ's  work  as 
our  great  High  Priest,  Heb.  vii.  viii.  ix. 

Q.  What  did  their  robes,  especially  those  of  the  high 
priest,  typify  ? — A.   Christ's  glorious  righteousness. 

Q.  What  did  the  high  priest's  mitre  typify  ? — A.  That 
Christ  is  both  king  and  priest,  Heb.  i.  and  v. 

Q.  What  did  his  U?'im  and  Thummim  signify  ? — A.  The 
infinite  knowledge  and  perfection  of  Christ. 

Q.  What  did  the  high  priest's  bearing  the  names  of  all 
the  tribes  of  Israel  ow /i is  breastplate  signify? — A.  That 
Christ  has  all  the  elect's  names  engraven  on  his  heart,  and 
continually  represents  them  before  God. 

Q.  What  did  the  high  priest's  going  in  once  a  year  to  the 
holy  of  holies,  to  present  the  blood  of  atonemeiit,  typify  ? 
— A.  Clirist's  ascending  once  for  all  into  heaven,  to  present 
his  sacrifice  to  God  in  the  name  of  his  people. 

Q.  Why  might  not  one  type  have  sufficed  to  represent 
Christ  ? — A.  All  types  were  created  and  imperfect  things, 
whereas  Christ's  person  and  work  was  divine. 

Q.  In  what  did   Christ  resemble  the   Old  Testament 


120  OP  Christ's  kingly  office. 

priests  ? — A.  He,  like  them,  had  God's  call ;  was  taken 
from  among,  and  represented  his  guilty  brethren. 

Q.  In  what  did  Christ  excel  the  Old  Testament  priests  1 
— A.  In  his  person,  instalment,  order  and  duration  of  office  ; 
and  in  the  nature,  extent,  and  efficacy  of  his  work. 

Q.  How  doth  Christ  excel  them  in  his  person  ? — A.  He 
is  Immanuelj  God  man  ;  and  they  were  but  sinful  men,  Isa. 
ix.  6,  Heb.  vii.  27. 

Q.  Hovv^  doth  he  excel  them  in  his  instalment  into  his 
office? — A.  He  was  installed  by  God,  loith  an  oath  ;  but 
they  by  men,  without  an  oath^  Heb.  vii.  21. 

Q.  How  doth  Christ  excel  them  in  his  order  of  office  ? 
— A.  They  were  priests  after  the  order  of  Aaron  ;  but  he 
is  a  priest  after  the  order  of  3Ielchizedek^  Heb.  vii. 

Q.  In  what  did  Melchizedek  typify  Christ  1 — A.  In  the 
dignity  and  eternity  of  his  priesthood. 

Q.  How  doth  Christ  excel  the  Old  Testament  priests  in 
duration  of  office  ? — A.  They  did  not  continue  hy  reason 
of  death, ^nd.  their  priesthood  is  now  abolished  ;  but  Christ's 
priesthood  is  eternal  and  unchangeable. 

Q.  How  doth  he  excel  them  in  the  nature  of  his  work  1 
— A.  They  offered  beasts,  &c. ;  Christ  offered  himself. 

Q.  How  doth  he  excel  them  in  the  extent  of  his  work  1 
— A.  They  were  many,  and  each  had  but  a  small  share  of 
work ;  but  Christ  alone  performs  the  whole  works  of  the 
priesthood  for  all  the  elect,  Heb.  x.  14,  and  ix.  12.  14. 

Q.  Why  then  are  believers  called ^ne^^s  unto  Godl — 
A.  Because  they  are  clothed  with  Christ's  righteousness ; 
and  in  his  name  offer  sacrifice,  not  of  atonement,  but  of 
praise  and  thanksgiving  to  God,  Rev.  i.  iv.  and  v- 

Q.  How  doth  Christ  excel  the  Old  Testament  priests  in 
the  efficacy  of  his  sacrifice  ? — A.  Their  sacrifices  in  them- 
selves never  pleased  God  nor  took  away  sin  ;  but  his  sacri- 
fice perfectly  satisfied  divine  justice,  and  made  an  end  of 
our  sin,  Heb.  x.  1.  14. 

Q.  How  should  we  improve  the  priesthood  of  Christ  ? — 
A.  By  making  his  righteousness  and  intercession  the  only 
ground  of  our  confidence  before  God  ;  and  by  boldly  ask- 
ing in  his  name  whatever  blessings  we  need. 

Q,.  26.  Hoio  doth  Christ  execute  the  office  of  a  King  ? 

A.  Christ  executeth  the  office  of  a  king,  in  subdu- 
ing us  to  himself,  in  ruling  and  defending  us,  and  in 
restraining  and  conquering  all  his  and  our  enemies. 


121 

Q.  Why  is  Christ  called  a  king! — A.  Because  he  gives 
law  to,  and  rules  over  many  subjects,  Psalm  ex. 

Q.  What  ditTerent  kingdoms  hath  Christ? — A.  An  es- 
sential and  mediatorial  kingdom. 

Q.  What  is  the  essential  kingdom  of  Christ  1 — A.  That 
dominion  which  he,  as  God^  hath  over  all  things. 

Q.  What  is  his  mediatorial  kingdom  1 — A.  That  domin- 
ion which  he  hath  over  the  Church,  and  all  the  concerns  of  it. 

Q.  In  what  do  these  two  kingdoms  differ  1 — A .  He  hath 
the  essential  kingdom  by  nature  ;  but  he  hath  the  mediato- 
rial kingdom  by  his  own  purchase,  and  his  Father's  gift, 
Phil.  ii.  7—10,  Matth.  xxviii.  18. 

Q.  What  ensigns  of  royalty  or  kingly  honour  are  ascribed 
to  Christ  in  scripture  ? — A.  A  palace,  throne,  sceptre,  am- 
bassadors, armies,  tribute,  and  laws,  &c. 

Q.  What  is  Christ's ^«/«ce  ? — A.  Heaven. 

Q.  What  thrones  hath  Christ,  and  where  do  they  stand  1 
— A.  Christ  hath  a  throne  of  grace  in  his  church  on  earth, 
a  throne  of  glory  in  heaven,  and  a  throne  of  judgment,  pro- 
bably in  the  air  at  the  last  day,  Heb.  iv.  16. 

Q.  What  sceptre  hath  Christ  1 — A.  The  golden  sceptre 
of  the  gospel,  and  the  iron  sceptre  of  his  wrath.  Psalm  ex, 

Q.  Of  what  use  is  his  golden  sceptre  % — A.  To  gather, 
subdue,  strengthen,  and  comfort  his  people.  Psalm  ex.  3. 

Q.  Of  what  use  is  his  iron  sceptre  1 — A.  To  punish  and 
destroy  his  incorrigible  enemies.  Psalm  ii.  9, 

Q.  Who  are  Christ's  am6a5s«c?ors  ? — A.  Sometimes  an- 
gels, but  especially  gospel-ministers,  2  Cor.  v.  20. 

Q.  Is  it  not  high  treason  for  any  to  intrude  themselves 
into  this  office  without  Christ's  call  1 — A.  Yes. 

Q.  What  armies  hath  Christ  1 — A.  The  heavenly  armies 
of  angels,  saints,  stars,  &c.  and  the  armies  of  hell  and  earth, 
Rev.  xix.  14,  and  xii.  16. 

Q.  What  is  Christ's  tribute  or  revenue  1 — A.  All  the 
sei-vice  and  praise  of  angels  and  saints  ;  and  he  makes 
even  his  enemies'  wrath  to  praise  him.  Psalm  Ixxvi.  10. 

Q.  Of  what  nature  is  Christ's  mediatorial  kingdom  ? — 
A.  Of  a  spiritual  nature,  and  not  of  this  world. 

Q.  Do  civil  magistrates  derive  their  authority  from  Christ 
as  Mediator  1 — A.  No ;  for  God  acknowledgeth  the  autho- 
rity of  Pagan  magistrates,  Jer.  xxvii.  17. 

Q.  How  may  Christ's  mediatorial  kingdom  be  distin- 
guished?— A.  into  his  kingdoms  of  grace  and  of  glory. 

Q.  How  do  these  differ  ?— A.  His  kir^gdom  of  grace  is 
11 


122  OP  Christ's  kingly  office. 

on  earth,  amidst  enemies,  and  consists  of  imperfect  subjects; 
bat  his  kingdom  of  glory  is  in  heaven,  and  consists  only  of 
perfect  subjects,  Psalm  ex.  2,  3,  &:c. 

Q.  For  what  different  ends  hath  Christ  erected  his  king- 
doms of  grace  and  glory  1 — A.  His  kingdom  of  grace  is 
erected  for  gathering  and  gaining  subjects  to  him  ;  but  his 
kingdom  of  glory  is  for  making  them  fully  happy. 

Q.  How  is  Christ's  kingdom  of  grace  distinguished? — A, 
Into  his  visible  and  invisible  kingdom. 

Q.  What  is  Christ's  visible  kingdom  or  church? — A. 
The  society  of  them  who,  in  all  ages  and  places,  do  profess 
the  true  rehgion,  and  their  children. 

Q.  What  is  Christ's  invisible  kingdom  of  grace  ? — A. 
True  believers,  in  the  hidden  man  of  whose  heart  Christ 
reigns,  Luke  xxvii.  20,  21,  Rom.  xiv.  17. 

Q.  Are  not  the  unconverted  elect  members  of  this  invisi- 
ble kingdom  of  grace  1 — A.  They  are  intended,  but  not  ac- 
tual members  of  it,  Col.  i.  13. 

Q.  Why  is  Christ's  church  on  earth  called  militant  ? — 
A.  Because  the  members  of  it  are  daily  called  to  fight  with 
sin,  Satan,  and  the  world,  Eph.  vi.  10 — 20. 

Q.  Why  is  his  church  in  heaven  called  triumphant  ? — A. 
Because  their  only  work  is  to  sing  and  share  of  Christ's 
victories.  Rev.  vii.  and  xv.  Isa.  li.  11.  and  xxxv.  10. 

Q.  When  did  Christ  enter  on  the  execution  of  his  kingly 
office  ? — A.  When  he  published  the  first  promise. 

Q.  When  was  he  most  solemnly  installed  in  this  office  1 
— A.  When  he  ascended  into  heaven,  Dan.  vii.  13,  14. 

Q,.  When  will  he  most  fully  display  his  royal  power? — 
A.  At  the  last  day,  1.  Tim.  iv.  14,  15,  16.  Rev.  20 

Q.  Over  whom  doth  Christ  exercise  his  kingly  office  ? — 
A.   Over  his  people,  and  over  his  and  their  enemies. 

Q.  How  doth  he  exercise  it  over  his  people? — A.  In 
subduing,  ruling,  and  defending  them. 

Q.  How  doth  he  deliver  them  from  bondage  by  these 
acts? — A.  He  brings  them  out  of  bondage  by  subduing 
them?  he  prevents  their  voluntary  return  to  bondage  by 
ruling  them ;  and  saves  them  from  being  driven  back  to 
bondage  by  defending  them.  Psalm  ex.  Jer.  xxxiv. 

Q.  Why  must  Christ  first  in  order  subdue  his  people? — 
A.  Because  by  nature  they  are  his  enemies,  Rom.  viii.  7. 

Q.  By  what  means  doth  Christ  subdue  us  to  himself? 
— A.  By  his  word  and  Spirit,  Psalm  ex.  3.  Acts  xxvi.  18. 

Q.  How  do  these  subdue  us  to  Christ? — A.  The  Spirit 


1^ 

by  the  word,  applies  the  blood  of  Christ  and  love  of  God  to 
our  consciences,  renews  our  hearts,  slays  our  enmity,  and 
constrains  us  to  yield  ourselves  to  Christ. 

Q.  What  is  the  language  of  the  soul,  when  thus  melted 
emd  overcome  by  the  love  of  Christ? — A.  It  is.  Truly  I 
am  thy  seraant :  thou  hast  loosed  my  bonds.  Psalm  cxvi.  16. 

Q.  From  what  bonds  doth  Christ  loose  usi — A.  From 
the  bonds  of  the  guilt,  filth,  and  power  of  sin,  which  bind 
us  in  the  kingdom  and  prison  of  Satan,  Zech.  ix.  11. 

Q.  How  doth  he  loose  the  bond  of  sin's  guilt  ? — A.  By 
applying  his  blood  to  our  conscience  for  justification. 

Q.  How  doth  he  loose  the  bonds  of  sin's  filth  and  reign- 
ing power? — A.  By  shedding  abroad  the  love  of  God  in 
our  hearts,  for  melting,  purging,  and  renewing  it. 

Q.  What  is  the  eff*ect  of  this  loosing  of  bonds  1 — A.  We 
are  hereby  translated  from  the  kingdom  of  Satan,  to  the 
kingdom  of  Christ,  Col.  i.  13.  Acts  xxvi.  18. 

Q.  How  doth  Christ  exercise  his  dominion  over  those 
whom  he  hath  subdued] — A.  He  rules  in  and  over  them. 

Q.  Doth  he  free  them  from  their  obligations  to  magis- 
trates, masters,  and  other  superiors? — A.  No;  he  requires 
that  such  be  obeyed  in  all  things  lawful,  Titus  iii.  1. 

Q.  By  what  doth  Christ  rule  his  people? — A.  By  his 
word  and  Spirit,  Jer.  xxxi.  33. 

Q.  How  doth  he  rule  them  by  his  word  ? — A.  By  giv- 
ing them  laws  to  direct  their  conversation. 

Q.  What  laws  doth  he  give  them  1 — A.  The  law  of  the 
ten  commandments  as  a  rule  of  life,  1  Cor.  ix.  21. 

Q.  By  what  motive  doth  he  excite  them  to  obedience  ? 
— A.  By  the  motives  of  gracious  rewards  when  they  obey, 
and  of  heavy  chastisements  when  they  offend. 

Q.  How  doth  Christ  rule  his  people  by  his  Spirit?— A. 
He  thereby  gradually  writes  his  law  upon  their  hearts,  and 
excites  and  enables  them  to  keep  it. 

Q.  Doth  not  he  sometimes  make  providence  a  mean  of 
ruling  them  ? — A.  Yes ;  he  thereby  often  hedgeth  them  in 
to  their  duty,  Hos.  ii.  6,  7. 

Q.  How  are  believers  safe  in  the  paths  of  duty  ? — A.  By 
Christ  defending  them.  Psalm  xci.  Isa.  xxxi.  5. 

Q.  From  whom  doth  Christ  defend  his  peopl§? — A. 
From  all  their  enemies.  Psalm  xci.  10.  1  Pet.  iii.  13. 

Q.  Who  are  their  enemies  ? — A.  Sin,  Satan,  the  world, 
and  death ;  the  worst  of  which  is  indwelling  sin. 

Q.  How  doth  Christ  defend  believers  from  sin? — A.  By 


124  OP  Christ's  kingly  office. 

keping  alive  the  spark  of  their  grace  in  an  ocean  of  corrup- 
tion, till  it  be  quite  dried  up,  Rom.  vii. 

Q.  How  doth  he  defend  them  from  Satan? — A.  By  a 
close  application  of  his  own  blood  to  their  consciences  for 
the  quenching  of  his  fiery  darts,  and  by  strengthening  their 
grace  in  oposition  to  his  temptations. 

Q.  How  doth  he  defend  them  from  the  world? — A  By 
outward  dispensation  of  providence,  and  such  powerful  im- 
pressions of  his  love  on  their  hearts,  as  overbalance  the  in- 
fluence of  the  smiles  or  frowns  of  the  world. 

Q.  How  doth  he  defend  them  from  the  hurt  and  fear  of 
death  ? — A.  By  securing  their  eternal  life,  and  giving  them 
comfortable  views  of  it,  2  Cor.  v.,  1  Cor.  xv.  57. 

Q.  How  doth  Christ  exercise  his  dominion  over  his  and 
our  enemies  ? — A.  In  restraining  and  conquering  them. 

Q.  Whence  is  it  that  Christ  and  his  people's  enemies  are 
the  same  ? — A.  He  and  his  people  are  one,  John  xvii.  26. 

Q,.  How  doth  Christ  restrain  his  and  our  enemies  ? — A. 
By  hindering  them,  even  while  their  strength  remains,  to 
execute  their  attempts  any  further  than  he  seeth  meet  for  his 
glory  and  our  good,  Psalm  Ixxvi.  10. 

Q.  In  what  doth  Christ  limit  the  attacks  of  his  enemies? 
A.  In  their  kind,  number,  degree,  and  duration. 

Q.  How  doth  Christ  conquer  his  and  our  enemies  ? — A. 
By  taking  away  their  power  and  strength  ;  and  in  punish- 
ing them,  if  reasonable  creatures,  Dan.  vii.  12. 

Q.  In  what  different  ways  doth  Christ  conquer  his  ene- 
mies? — A.  Two  ways  :  in  his  own  person,  and  in  the  per- 
sons of  his  people,  Psalm  ex.  and  Ixviii. 

Q.  In  what  periods  are  they  especially  conquered  in  his 
own  person? — A.  At  his  death,  and  at  the  last  day. 

Q.  How  doth  Christ  in  his  own  person  conquer  sin  ? — A. 
By  fulfilling  the  law,  and  so  removing  the  curse,  which  is 
the  strength  of  sin  ;  and  by  condemning  sin  publicly  at  the 
last  day,  Rom.  viii.  3,  Matth.  xxv. 

.  How  doth  Christ  in  his  own  person  conquer  Satan  ? 
— A.  He  in  his  death  spoiled  him  of  his  warrant  to  be  the 
executioner  of  God's  justice  ;  and  he  will  condemn  him  to 
hell  at  the  last  day,  Heb.  ii.  14,  Matth.  xxv. 

Q.  How  doth  Christ  in  his  own  person  conquer  the  world  ? 
A.  In  his  life  he  despiseth  it ;  in  his  death  he  crucified  it 
to  us,  and  delivered  us  from  it ;  and  he  will  condemn  the 
men  of  it  to  hell  at  the  last  day. 


OP  Christ's   humiliation.  125 

Q.  How  doth  Christ  in  his  own  person  conquer  death? — 
A.  In  his  death  he  unstinged  it ;  and  in  his  resurrection 
he  opened  the  gates  of  its  prison,  Hos.  xiii.  14. 

Q.  Shall  all  his  people  also  conquer  these  enemies  ] — A. 
Yes ;  in  him  they  shall  he  more  than  conquerors. 

Q.  Why  say  you  they  are  conquerors  in  him  ? — A.  Be- 
cause it  is  only  in  a  state  of  union  to  Christ,  and  in  his 
strength  that  they  conquer,  Rom.  viii.  1.  37. 

Q.  How  are  they  more  than  conquerors  in  him  ? — ^A. 
They  lose  nothing,  their  conquest  is  easy  and  complete,  and 
they  gain  even  when  they  seem  to  be  conquered. 

Q.  How  doth  Christ  conquer  Satan  in  his  people  ? — A. 
By  enabling  them  to  oppose  and  baffle  liis  temptations,  Rom. 
xvi.  20,  Eph.  vi.  10—16. 

Q.  How  doth  Christ  conquer  sin  in  his  people  1 — A.  By 
pardoning  their  guilt,  and  making  grace  in  their  hearts 
prevalent  over  all  their  lusts,  Micah  vii.  18, 19. 

Q.  How  doth  Christ  conquer  the  world  in  his  people  1 — 
A.  By  raising  their  affections  above  it,  and  fixing  them  on 
heavenly  things,  Psalm  iv.  6,  7,  Col.  iii.  1 — 4. 

Q.  How  doth  Christ  conquer  death  in  his  people  1 — ^A. 
By  making  it  a  great  gain  to  them,  enabling  them  to  triumph 
over  it,  and  freeing  them  from  its  bonds  at  the  resurrection, 
1  Cor.  XV.  54,  55,  Phil.  i.  21 

Q.  How  should  we  improve  Christ  as  a  king  1 — A.  By 
submitting  to,  loving,  glorying,  and  trusting  in  him ;  zeal- 
ously maintaining  his  rights  of  government,  and  fighting  un- 
der his  banner  against  his  enemies. 

Q,.  27.  Wherein  did  Chrisfs  humiliation  consist  7 
A.  Christ's  humiliation  consisted  in  his  being 
born,  and  that  in  a  low  condition,  made  under  the 
law,  undergoing  the  miseries  of  this  life,  the  wrath 
of  God,  and  the  cursed  death  of  the  cross  ;  in  being 
buried,  and  continuing  under  the  power  of  death  for 
a  time. 

Q.  What  is  Christ's  estate  of  humiliation] — A.  The  veil- 
ing of  his  divine  glory  for  a  time,  and  appearing  in  this 
world  as  a  man  of  son-ows  and  suffering. 

Q.  What  moved  Christ  to  humble  himself? — A.  His 
great  love  to  elect  sinners.  Gal.  ii.  20. 

Q.  In  what  did  Christ  humble  himself? — A.  In  his  birth, 
life,  death,  and  after  his  death. 
11* 


i.2$  OP   CHRIST'S     HUMILIATION. 

Q.  How  did  he  humble  himself  in  his  birth  ? — A.  In.his 
being  conceived  and  born  in  a  low  condition. 

Q.  Was  it  great  humiliation  in  Christ  to  be  thus  born  1 
— A.  Yes ;  how  wonderful  for  the  great  God  to  become 
man !  the  Father  of  eternity,  a  creature  of  time  !  the  An- 
cient of  days,  an  infant !  and  the  Holy  One  of  Israel,  to 
assume  the  likeness  of  sinful  flesh !  Jer.  xxxi.  22,  Isaiah 
vii.  14. 

Q.  In  what  low  condition  was  Christ  born  1 — A.  He  was 
born  of  a  mean  woman,  in  Bethlehem,  a  mean  place,  in  a 
stable,  and  laid  in  a  manger,  Luke  ii. 

Q.  Was  he  not  descended  of  the  family  of  David  king 
of  Israel  1 — A.  Yes  ;  and  to  shew  this,  the  evangelists  give 
us  the  history  of  his  pedigree,  Matth.  i.,  Luke  iii. 

Q.  How  then  was  he  born  in  such  a  low  condition  ? — A. 
At  that  time  the  family  of  David  had  lost  its  lustre,  and  was 
sunk  into  a  very  low  state,  Isa.  liii.  2,  and  xi.  1. 

Q.  How  was  Christ  humbled  in  his  life? — A.  In  being 
made  under  the  law,  and  undergoing  the  miseries  of  this 
life.  Gal.  iv.  4,  Isa.  liii.  3. 

Q.  Under  what  law  was  Christ  made  1 — A.  Under  the 
ceremonial  and  judicial,  but  especially  under  the  moral  law, 
Matth.  iii.  15,  Gal.  iv.  4, 5. 

Q.  Why  was  he  especially  made  under  the  moral  law  ? 
— A.  Because  this  was  the  matter  of  the  covenant  which 
Adam  broke,  and  we  in  him,  Gal.  iii.  10  and  iv.  4. 

Q.  For  what  end  was  he  made  under  the  law  1 — A.  To 
redeem  them  that  were  under  the  law.  Gal.  iv. 

Q.  Are  then  believers  not  bound  to  obey  God's  law  ? — 
A.  They  are  bound  to  obey  it  as  a  rule  ;  but  not  as  a  cove- 
nant, to  procure  life  by  it.  Gal.  ii.  19 — 21. 

Q.  Whether  was  Christ  made  under  the  law  as  a  cove- 
nant, or  as  a  rule  of  life  1 — A.  As  a  covenant  of  works ; 
for  he  was  made  under  that  same  law  from  which  he  in- 
tended to  redeem  his  people.  Gal.  iv.  4,  5. 

Q.  Why  might  he  not  intend  to  redeem  us  from  the  law 
-fis  a  rule  ] — A.  Because  that  would  make  his  righteousness 
the  price  of  licentiousness,  Jude  iv.  Titus  ii.  14,  and  iii.  8. 

Q.  Under  what  of  the  law  as  a  covenant  was  Christ^ 
made  ? — A.  Under  the  command  and  the  curse  of  it. 

Q.  Why  was  he  made  under  the  command  of  it  1 — A. 
That  he  might  perfectly  obey  it  in  our  stead. 

Q»  Why  was  he  at  the  same  time  made  under  the  curse 


127 

of  it  t — A.  That  he  might  satisfy  the  justice  of  God,  for 
our  disobedience,  Dan.  ix.  23,  1  John  ii.  2. 

Q.  If  Christ  was  made  under  the  curse,  how  is  it  that 
he  was  not  brought  under  the  defihng  strength  of  sin  t — A. 
The  infinite  hoHness  of  his  person  prevented  it. 

Q.  Was  it  not  great  humihation  in  Christ  to  be  made 
under  the  law  1 — A.  Yes ;  it  was  astonishing  for  the  great 
Lawgiver  to  become  the  law's  bond-servant ;  and  for  God, 
blessed  for  ever,  to  be  made  a  curse  for  us,  Phil.  ii.  8. 

Q.  What  miseries  of  this  life  did  Christ  undergo? — A. 
Such  as  were  sinless  and  common,  Matth.  viii.  27. 

Q.  If  Christ  did  not  undergo  sinful  plagues  how  did  he 
suffer  the  same  punishment  which  we  deserved  ? — A.  S'in- 
ful  plagues  are  not  of  the  essence  of  punishment,  but  only 
spring  from  the  curse  as  it  lies  on  a  sinner. 

Q.  How  then  was  Christ  made  sin  for  us? — A.  All  the 
sin  of  an  elect  world  was  laid  on,  and  punished  in  him. 

Q.  Did  Christ  undergo  the  sinless  infirmities  of  deafness, 
blindness,  &c.  1 — A.  No  ;  they  are  not  common,  and  would 
have  hindered  him  from  duly  executing  his  office. 

Q.  In  what  did  Christ  undergo  the  miseries  of  this  lifel 
— A.  In  his  soul,  body,  reputation,  estate,  and  relations. 

Q.  What  miseries  did  he  undergo  in  his  soul  1 — A.  The 
temptations  of  Satan,  with  much  grief  and  sorrow  from  the 
world,  Matt.  iv.  Isa.  hii. 

Q.  What  chiefly  occasioned  this  grief  and  sorrow? — A. 
The  wikedness  of  men,  and  their  opposition  to  his  minis- 
try, Heb.  xii.  3,  Luke  xix.  41,  42. 

Q.  What  bodily  miseries  did  he  undergo? — A.  Cold, 
hunger,  thirst,  weariness,  sweating,  bleeding,  dc-c,  Matth. 
xxi.  John  iv.  Luke  xxii. 

Q.  What  misery  did  he  undergo  in  his  reputation  1 — A. 
The  vilest  calumny  and  reproach,  Luke  xxiii.  2. 

Q.  How  was  he  reproached? — A.  He  was  called  a 
glutton,  drunkard,  blasphemer.  Sabbath-breaker,  a  seditious 
person,  a  companion  of  profligates,  and  one  in  compact 
with  the  devil,  Matth.  xi.  19,  &c. 

Q.  How  did  he  undergo  misery  in  his  estate  ?-A.  Though 
the  foxes  have  holes,  and  the  birds  of  the  air  have  nests, 
yet  he  had  not  where  to  lay  his  head. 

Q.  What  misery  did  he  undergo  in  his  relations  t — A. 
His  own  friends  and  countrymen  disbelieved,  despised,  ha- 
ted, and  otherwise  injured  him,  Luke  iv.  28. 

Q.  Was  it  astonishing  humihation  for  God,  infinitely 


128 

rich,  glorious,  and  happy,  to  become  thus  poor,  reproach- 
ed, and  miserable  1 — A.   Yes;  2  Cor.  viii.  9. 

Q.  Why  did  Christ  undergo  these  miseries  of  this  life  ? — 
A.  That  he  might  unsting  them  to  his  people,  and  the  bet- 
ter sympathize  with  us  in  trouble,  Heb.  ii.  17,  18. 

Q.  How  was  Christ  humbled  at  his  death  1 — A.  By  un- 
dergoing the  wrath  of  God,  and  the  cursed  death  of  the 
cross,  Isa.  liii.  10,  Phil.  ii.  8,  Luke  xxii.  xxiii. 

Q.  Had  not  Christ  undergone  the  wrath  of  God  all  his 
life  time  1 — A.  Yes ;  but  he  suffered  it  more  severely  at 
his  death,  Phil.  ii.  8,  Matth.  xxvi.  and  xxvii. 

Q.  From  whom  did  he  suffer  it  at  his  death  ? — A.  From 
devils,  disciples,  malicious  men  ;  and  from  an  angry  God. 

Q.  What  did  he  suffer  from  devils'? — A.  Great  harass- 
ment of  his  sinless  soul,  John  xiv.  30,  Luke  xxii.  53. 

Q.  What  did  he  suffer  from  Jiis  disciples'? — A.  Judas 
betrayed,  Peter  thrice  denied,  and  they  all  forsook  him, 
Matth.  xxvi. 

Q.  What  did  he  suffer  from  malicious  men  '? — A.  They 
preferred  a  thief  and  a  murderer  to  him  ;  crowned  him 
with  thorns  ;  reviled,  buffetted,  scourged,  condemned,  and 
crucified  him,  Matth.  xxvi.  and  xxvii. 

Q.  What  did  he  suffer  from  God  1 — A.  The  hiding  of 
his  face,  and  the  direful  effects  of  his  wrath,  Psal.  xxii. 

Q.  Where  did  he  especially  suffer  the  wrath  of  God  ? — 
A.  In  the  garden,  and  on  the  cross,  Mark  xiv.  xv. 

Q.  How  know  you  that  he  then  suffered  the  wrath  of 
God  ] — A.  By  his  bloody  sweat,  and  the  words  which  he 
spake  at  these  times,  Luke  xxii.  44,  Psal.  xxii. 

Q.  What  did  the  pressure  of  God's  wrath  make  Christ 
cry  out  in  the  garden '? — A.  He  cried  out  in  an  agony.  Mi/ 
saul  is  exceeding  sorrawful  even  vjito  death  ;  and  if  it  he 
possible,  let  this  cup  pass  from  me,  Matth.  xxvi. 

Q.  Why  did  it  make  him  cry  out  upon  the  cross  t — A. 
My  God,  my  God,  why  hast  thou  forsaken  me  1 

Q.  How  could  God  thus  lay  his  wrath  upon  Christ,  his 
holy  and  well  beloved  Son  1 — ^A.  Because  he  was  now 
Standing  in  the  law-room  of  elect  sinners,  2  Cor.  v.  21. 

Q.  Did  God  spare  Christ  any  more  than  he  would  have 
done  sinners  1 — A.  No,  not  in  the  least ;  hut  delivered  him 
up  to  the  death  for  us  all,  Rom.  viii.  32. 

Q.  To  what  death  di<l  God  deliver  Christ  up  I — A.  To 
the  death  of  the  cross,  Gal,  iii.  13. 


OF  Christ's  humiliation.  129 

Q.  What  kind  of  death  was  that  1 — A.  A  cursed,  shame- 
ful, and  painful  death,  Gal.  iii.  13. 

Q.  How  was  the  death  of  Christ  a  cursed  death  ? — A. 
God,  to  testify  liis  displeasure  of  man's  sin  by  the  fruit  of  a 
tree,  had  said  Cursed  is  evert/  one  that  hangeth  on  a  tree. 
Gal.  iii.  13,  Deut.  xxii.  23. 

Q.  How  was  it  a  shameful  death  1 — A.  He  was  hung 
up  naked,  as  a  vile  slave  and  malefactor,  Luke  xxiii. 

Q.  How  was  it  a  painful  death  1 — A.  His  hands  and 
feet  were  nailed  to  the  cross,  his  bones  drawn  out  of  joint, 
and  he  expired,  in  a  lingering  manner,  in  these  tortures, 
Psal.  xxii.  14 — 21,  Matth.  xxvii.  John  xix. 

Q.  What  was  the  type  of  Christ's  death  on  the  cross  1 — 
A.  Moses  lifting  up  the  brazen  serpent  in  the  wilderness, 
John  iii.  14,  and  xii.  32,  33,  Num.  xxi.  4.  9. 

Q.  How  did  this  typify  his  death  1 — A.  This  symbol 'of 
the  serpent,  a  cursed  creature,  was  lifted  upon  a  pole  for 
the  healing  of  Israel ;  so  Christ,  made  a  curse,  was  lifted 
upon  the  cross  for  the  healing  of  sinners. 

Q.  Why  did  Christ  die  a  cursed  death  % — A.  To  re- 
deem them  that  were  under  the  curse.  Gal.  iii.  13. 

Q.  Did  Christ's  death  separate  his  soul  or  body  from  his 
divine  nature? — A.  No;   Rev.  i.  18,  I  Pet.  iii.  18. 

Q.  What  became  of  his  soul  when  it  was  by  death  sepa- 
rated from  his  body  ? — A.  It  went  to  heaven. 

Q.  Why  did  not  Christ  suffer  eternal  wrath  1 — A.  The 
divinity  of  his  person  gave  infinite  value  to  what  he  suffer- 
ed ;  and  therefore  the  law  could  not  require  the  eternity  of 
suffering.  Acts  xx.  28,  Eph.  v.  Heb.  ix.  12.  14. 

Q.  How  was  Christ  humbled  after  his  death  1 — A.  In 
his  being  buried,  and  continuing  under  the  power  of  death 
for  a  time.  Psalm  xvi.  10. 

Q.  How  could  Christ  say  on  the  cross.  It  is  finished, 
when  he  was  humbled  after  his  death  1 — A.  His  meaning 
was,  that  his  sensible  and  soul  sufferings  were  just  then  fin- 
ishing. 

Q.  Why  was  Christ  buried  ? — A.  To  show  that  he  was 
really  dead,  and  to  perfume  the  grave  for  his  people. 

Q.  Who  buried  Christ's  body? — A.  Joseph  of  Arima- 
thea,  and  Nicodemus,  John  xix.  38.  42. 

Q.  Where  did  they  bury  him? — A.  In  Joseph's  new 
grave  in  his  garden  near  Mount  Calvary,  John  xix.  41. 

Q.  Why  did  God   so  order  it,  that  Christ  was  buried 


130  OP  Christ's  exaltation. 

where  never  man  was  laid? — A.  That  there  might  be  no 
room  to  say,  another  had  risen  in  his  stead. 

Q.  Why  did  he  suffer  his  agony,  and  was  buried  in  a 
garden  ] — A.  Man  first  sinned  in  a  garden.  Gen.  iii. 

Q.  What  gave  death  and  the  grave  dominion  over 
Christ  ? — A.  His  being  made  sin  for  us,  2  Cor.  v.  21. 

Q.  How  long  did  Christ's  bodjf  continue  in  the  grave? — 
A.  Till  the  third  day  after  his  death,  1  Cor.  xv.  3,  4. 

Q.  What  was  the  type  of  Christ's  lying  so  Jong  in  the 
grave  1 — Jonah's  being  three  days  and  three  nights  in  the 
whale's  belly.  Matt.  xii.  40,  Jon.  i.  17,  and  ii.  10. 

Q.  How  can  it  be  said,  Christ  was  three  days  and  three 
nights  in  the  grave,  when  he  lay  only  about  thirty-four 
hours  in  it  1 — He  was  in  it  a  part  of  three  natural  days. 

Q.  Did  he  see  corruption  in  the  grave  1 — No  ;  for  he  had 
never  sinned,  and  his  body  was  still  closely  united  to  his 
divine  nature,  2  Cor.  v.  21,  Psalm  xvi.  10. 

Q.  What  are  the  glorious  properties  of  this  infinitely 
amazing  humiliation  and  death  of  Christ  1 — A.  It  was  vo- 
luntary, acceptable,  meritorious,  and  victorious. 

Q.  How  was  it  voluntary  1 — A.  Christ  undertook  and 
underwent  it  with  the  utmost  cheerfulness,  Psal.  xl.  7,  8. 

Q.  How  was  it  acceptable  1 — God  took  infinite  pleasure 
anddelight  in  this  service  of  Christ,  Eph.  v.  2. 

Q.  Whence  did  the  acceptableness  of  Christ's  death 
flow  1 — From  its  being  infinitely  valuable  and  voluntary  ; 
and  its  being  commanded  of  God,  John  x. 

Q.  How  was  it  strictly  meritorious  1 — A.  He  never  owed 
it  for  himself;  and  it  was  as  valuable  as  the  reward  of  our 
eternal  life,  and  his  own  glorious  exaltation.  Acts  xx.  28. 

Q.  How  was  it  victorious  ? — A.  Christ  hereby  vanquish- 
ed and  triumphed  over  sin,  devils,  and  death  ;  and  opened 
an  abundant  vent  for  God's  love  to  us,  Dan.  ix.  24. 

Q.  How  should  we  improve  the  humiliation  of  Christ  1 — 
A.  By  believing  and  admiring  his  love  ;  by  humility  and 
contentment  under  the  heaviest  afflictions  ;  and  by  boldly 
craving  and  expecting  the  blessings  which  our  brother 
Christ  hath,  by  his  humiliation,  purchased  for  us. 

Q,.  28.    Wherein  consisteth  ChrisVs  exaltation  7 
A.  Christ's  exaltation  consisteth  in  his  rising  again 
from  the  dead  on  the  third  day,  in  ascending  up  into 
heaven,  in  sitting  at  the  right  hand  of  God  the  Fa- 
ther, and  in  coming  to  judge  the  world  at  the  last  day. 


m 

Q.  Did  Christ  always  continue  in  his  estate  of  humiha- 
tion  1 — A.  No  ;  having  suffered,  he  entered  into  his  glory, 
or  estate  of  exaltation,  Luke  xxiv.  26. 

Q.  Is,  or  can  Christ's  divine  nature  be  exalted  in  itself? 
— A.  No  ;  for  it  is  infinite.  Acts  vii.  2. 

Q.  How  then  is  Christ  exalted  1 — A.  His  person  as 
God-man  is  highly  glorified  by  the  shining  forth  of  the  glory 
of  his  divine  nature  in  a  new  manner,  through  his  human 
nature,  whereby  great  glory  is  added  unto  his  human  na- 
ture, Phil.  ii.  9,  John  xvii,  5. 

Q.  Why  was  Christ  exalted  ? — A.  That  God  might  be 
honoured,  Christ  rewarded,  and  his  people  saved. 

Q.  How  doth  the  exaltation  of  Christ  honour  God  1 — A. 
It  shows  his  infinite  love,  justice,  faithfulness,  and  bounty 
to  Christ,  as  Mediator^  and  to  his  people  in  him. 

Q.  How  is  it  a  reward  to  Christ  1 — A.  Hereby  the  igno- 
miny of  his  cross  is  wiped  off,  the  fulness  of  his  satisfaction 
evidenced,  and  he  is  filled  with  joy,  and  crowned  with  glory 
and  honour,  Hab.  ii.  7,  xii.  2,  Phil.  ii. 

Q.  How  is  Christ's  exaltation  a  reward  to  him,  vrhen  his 
human  nature  had  a  natural  right  to  it,  by  virtue  of  its  union 
with  the  divine  1 — A.  The  human  nature  of  Christ  enjoys 
its  exaltation,  both  as  a  reward,  and  in  the  way  of  natural 
right,  Phil.  ii.  8,  9,  Col.  i.  16.  18. 

Q.  How  doth  Christ's  exaltation  render  his  people  hap- 
py ? — A.  He  was  exalted  on  high  to  give  gifts  to  men  ;  and 
that  our  faith  and  hope  might  he  in  God,  Acts  v.  31. 

Q,  Of  how  many  steps  does  Christ's  exaltation  consist  ? 
— A.  Four  ;  his  resurrection,  ascension,  sitting  at  the  right 
hand  of  God,  and  coming  to  judge  the  world. 

Q,  Why  could  not  death  and  the  grave  detain  Christ  ? — 
A.  Because  he  had  perfectly  satisfied  for  our  sins,  Heb.  x. 

Q.  How  prove  you  that  Christ  rose  from  the  dead  1 — A. 
His  resurrection  was  prefigured  and  foretold,  and  attested 
by  many  credible  witnesses,  1  Cor.  xv.  3 — 23. 

Q.  How  was  Christ's  resurrection  prefigured  ? — A.  By 
the  types  of  Isaac's  escape  from  death,  Jonah's  coming  out 
of  the  whale's  belly,  &c.  Gen.  xx.  Jon.  ii.  10. 

Q.  By  whom  was  it  foretold ! — A.  By  himself  and  by 
the  prophets,  David,  Isaiah,  and  Jeremiah,  &c. 

Q.  How  did  the  prophets  foretell  it  1 — A.  David  said, 
Thou  ivilt  not  snffer  thine  holy  One  to  see  corruption  ;  and 
Isaiah,  He  was  taken  from  prison^  &lq,. 

Q.  How  did  Christ  himself  foretell  it  ?— A    He  declared 


132 

that  he  would  raise  up  the  temple  of  his  body  in  three 
days  ;  and  that  he  should  be  killed  and  rise  again  on  the 
third  day,  John  ii.  19.  21,  Matthew  xvi.  21. 

Q.  By  what  witnesses  was  Christ's  resurrection  attested  1 
— A.  By  angels,  by  disciples,  and  by  his  enemies. 

Q.  How  did  the  angels  attest  it  1 — A.  They  said  to  the 
women  who  came  to  see  his  sepulchre,  He  is  not  here,  he 
is  risen,  as  he  has  said,  Matth.  xxviii.  6. 

Q.  How  did  the  disciples  attest  it  1 — A.  They  affirmed 
Christ  was  risen,  and  had  often  appeared  to  them  alive, 

Q.  To  whom  only  did  Christ  shew  himself  after  his  re- 
surrection 1 — A.  To  his  followers.  Acts  i.  3. 

Q.  Why  did  not  Christ  shew  himself  to  the  priests,  &c.  1 
— A.  To  punish  them  for  their  former  unbelief;  and  es- 
pecially, that  the  report  of  his  resurrection  might  not  be 
supported  by  the  countenance  of  worldly  power. 

Q.  How  often  did  he  shew  himself  after  his  resurrection  ? 
— A.  We  read  of  ten  or  eleven  several  appearances. 

Q.  To  whom  did  he  first  appear  1 — A.  To  the  women. 

Q.  Why  did  he  first  appear  to  women  X — A.  That  as 
sin  had  entered  by  a  woman,  the  first  news  of  a  finished 
salvation  might  be  reported  by  women. 

Q.  Of  how  many  was  ever  Christ  seen  at  once  after  his 
resurrection  ? — A.  Of  above  five  hundred,  1  Cor.  xv.  6. 

Q.  How  long  did  Christ  continue  on  earth  after  his  re- 
surrection 1 — A.  Forty  days,  Acts  i.  3. 

Q.  How  was  he  employed  during  that  time  1 — A.  In 
giving  proofs  of  his  resurrection,  and  instructing  his  disci- 
ples in  things  pertaining  to  the  kingdom  of  God,  Luke  xiv. 
Matth.  27,  John  xx.  and  xxi.  Acts  i. 

Q.  How  doth  it  appear,  that  Christ's  disciples'  testimony 
of  his  resurrection  deserved  the  fullest  credit t — A.  They 
had  the  fullest  proof  of  what  they  attested  ;  did  openly  de- 
clare it  amidst  his  enemies,  in  the  place  where,  and  within 
a  few  days  after  the  event  happened  ;  and  had  no  tempta- 
tion for  carnal  advantage,  but  were  hereby  exposed  to  the 
severest  suflTerings  and  death. 

Q.^  What  enemies  of  Christ  attested  his  resurrection  1 

A.  The  band  of  soldiers  that  were  set  to  guard  his  sepul- 
chre, at  first  attested  it,  Matth.  xxviii.  11. 

Q.  Why  do  you  say,  they  at  Jlrst  attested  it  ?— A.  Be- 
cause afterwards  the  priests  and  elders  hired  them  to  say, 
that  his  disciples  stole  him  away  while  they  slept. 

Q.  Could  any  reasonable  man  beheve  this  forged  story  1 


13S 

— A.  No  :  for,  how  could  the  whole  watch  sleep,  when  it 
was  death  for  Roman  soldiers  to  sleep  on  guard  1  and  if 
asleep,  how  could  they  tell  who  stole  away  his  body  ? 

Q.  By  whose  power  did  Christ  rise  1 — A.  By  his  own, 
and  by  that  of  the  Father  and  Holy  Ghost,  Rom.  vi.  and  viiL 

Q.  How  prove  you  that  he  rose  by  his  own  power  ? — A. 
He  declared  that  he  had  power  to  take  his  life  again  ;  and 
by  his  resurrection  from  the  dead^  he  was  declared  to  be  the 
Son  of  God  with  power,  John  x.  18,  Rom.  i.  4. 

Q.  What  solenmities  attended  Christ's  resurrection? — A. 
A  great  earthquake,  appearance  of  angels,  &:.c. 

Q.  Why  did  God  send  an  angel  to  roll  away  the  stone 
from  the  grave's  mouth  1 — A.  To  show  that  Christ  was 
solemnly  released  from  prison,  as  one  who  had  fully  satis- 
fied law  and  justice,  Isa.  liii.  8,  and  xlii.  21,  Eph.  v.  2. 

Q.  Why  were  Christ's  grave  clothes  left  in  the  grave, 
and  why  in  such  order  1 — A.  To  shew  that  he  should  die 
no  more  ;  and  that  he  rose  with  great  deliberation. 

Q.  On  what  day  did  Christ  rise  1 — A.  On  the  third  day 
after  his  death,  and  first  day  of  the  week ;  which  is  since 
called  the  Lord^s  day^  in  honour  of  our  Redeemer,  who 
thereon  entered  on  his  glorious  rest,  and  appointed  it  to  be 
kept  as  a  memorial  of  his  resurrection, 

Q.  In  what  capacity  did  Christ  rise  from  the  dead? — A. 
As  the  head  of  an  elect  world,  1  Cor.  xv.  20 — 22. 

Q.  For  what  end  did  Christ  rise  1 — A.  For  God's  glory, 
his  own  honour,  and  our  advantage. 

Q.  How  was  it  for  the  glory  of  God  1 — A.  That,  being 
the  God  and  Father  of  Christ,  he  might  be  the  God,  not  of 
a  dead,  but  living  Redeemer,  Matth.  xxii.  32. 

Q.  How  was  it  for  Christ's  own  honour? — A.  That, 
having  in  his  death  paid  his  elect's  debt,  and  purchased  a 
kingdom,  he  might  come  out  of  prison  to  possess  his  king- 
dom, Phil.  ii.  8,  9,  10. 

Q.  How  was  it  for  our  advantage  ? — A.  Therein  our 
debt  is  legally  discharged,  and  Christ  took  possession  of 
eternal  life  in  our  name,  Rom.  iv.  25. 

Q.  What  are  the  necessary  fruits  of  Christ's  resurrection 
to  the  elect? — A.  Their  justification,  quickening  in  grace, 
support  against  enemies,  and  glorious  resurrection. 

Q.  What  is  the  second  step  of  Christ's  exaltation  ? — A. 
His  ascending  into  heaven.  Psalm  xlvii.  5. 

Q.  According  to  what  nature  did  Christ  ascend? — A. 
12 


134  OF  Christ's  exaltation. 

According  to  his  human  nature  ;  for  his  divine,  being  every 
where  at  once,  can  neither  ascend  nor  descend. 

Q.  How  then  is  Christ,  in  respect  of  his  divine  nature, 
said  to  descend  into  the  lower  parts  of  the  earthl — A.  De- 
scending there  is  onJy  to  be  understood  of  his  condescen- 
sion in  assuming  our  nature,  Eph.  iv.  9. 

Q.  To  which  of  Christ's  offices  doth  his  ascension  re- 
late?— A.  To  all  the  three,  Psalm  Ixviii.  18. 

Q.  How  was  it  an  act  of  his  prophetical  office  1 — A.  It 
confirmed  his  doctrine  ;  and  he  ascended  to  send  the  Spirit 
to  convince  and  instruct  us,  John  xvi.  7 — 10. 

Q.  How  was  it  an  act  of  his  priestly  office? — A.  He 
thus  entered  into  the  holy  place  to  present  his  blood  before 
God,  Heb,  i.  3.  and  ix.  24.  Rom.  viii.  34. 

Q,  How  was  it  an  act  of  his  kingly  office? — A.  He 
triumphed  over  his  enemies  in  it,  Psalm  xlvii.  5. 

Q.  Whence  did  Christ  ascend  ? — A.  From  about  mount 
Olivet,  near,  if  not  exactly  from  the  place  where  he  had  his 
bitter  agony.  Acts  i.  12. 

Q.  Whither  did  he  ascend  ? — A.  To  heaven. 

Q.  Who  saw  him  ascend  ? — A.  His  disciples. 

Q.  What  was  Christ  doing  when  he  ascended  to  heaven  X 
— A.  Blessing  his  disciples,  who  saw  him  ascend. 

Q.  What  was  one  of  his  parting  words  ? — A.  Lo,  I  am 
with  you  ahoay^  even  unto  the  end  of  the  world^  Matth. 
xxviii.  20.  Luke  xxiv.  51. 

Q.  In  what  capacity  did  Christ  ascend  ? — 'A.  As  head 
and  forerunner  of  his  people,  Micah  ii.  13.  Heb.  vi.  20. 

Q.  In  what  manner  did  he  ascend  ? — A.  In  a  most  glo- 
rious and  triumphant  manner,  leading  captivity  captive. 

Q.  What  do  you  mean  by  his  leading  captivity  captive  ? 
— A.  That  Christ,  in  his  ascension,  chained  and  triumph- 
ed over  Satan,  who  had  taken  his  elect  captive.  Psalm, 
Ixviii.  18. 

Q,.  Who  attended  Christ  in  his  ascension  to  heaven? — 
A.  Thousands  of  angels  with  shouts  of  praise,  Dan.  vii. 

J  Q.  Who  welcomed  him  into  heaven? — A.  His  Father 
and  all  the  inhabitants  of  heaven,  Dan.  vii.  13. 

Q.  How  did  Christ  prove  his  ascension  ? — A.  By  send- 
ing down  the  Holy  Ghost  a  few  days  after,  at  Pentecost. 

Q.  Did  this  descent  of  the  Spirit  prove  the  perfection  of 
Christ's  righteousness? — A.  Yes ;  For  if  Christ  had  not 
been  perfectly  righteous  in  his  person  and  office,  he  would 


OF    CHRIST^S   EXALTATION.  13$ 

ucver  have  been  received  up  into  heaven,  nor  exahed  to 
such  power  and  glory  there,  1  John  iii.  1.  Psalm  ex.  1. 

Q.  Why  did  Christ  ascend  to  heaven  ? — A.  To  receive 
to  himself  a  kingdom,  prepare  mansions  for  his  people,  and 
send  his  Spirit  to  fit  them  for  these  mansions. 

Q.  What  is  the  third  step  of  Christ's  exaltation? — A. 
His  sitting  at  the  right  hand  of  God  the  Father. 

Q.  What  is  meant  by  the  right  hand  of  God  1 — A.  A  state 
of  the  highest  honour  and  authority. 

Q.  W^hat  is  meant  by  sitting  at  God's  right  hand  ? — A. 
Christ's  security  and  rest  in  that  glorious  state. 

Q.  For  what  end  doth  Christ  sit  at  God's  right  hand? — 
A.  To  represent  his  people,  and  make  his  enemies  his  foot- 
stool, Heb.  ix.  24.  and  i.  13.  Psal.  ex.  xxi.  Ixxii. 

Q.  How  prove  you  that  he  there  represents  his  people  ? 
— A.  Because  while  on  earth  they  are  said  to  sit  in  hea- 
venly places  in  Christy  Eph.  ii.  6. 

Q.  How  shall  he  make  all  his  enemies  his  footstool  ? — 
A.  By  covering  them  with  shame  and  terror,  and  crushing 
them  down  to  hell  at  the  last  day,  Rev.  xx. 

Q.  How  long  shall  Christ  sit  at  God's  right  hand  1 — A. 
For  ever,  Psalm  ex.  4.  Isa.  ix.  7. 

Q.  What  is  the  fourth  step  of  Christ's  exaltation  ? — A. 
His  coming  to  judge  the  world  at  the  last  day. 

Q.  How  do  you  prove  that  the  world  shall  be  judged  X — 
A.  From  scripture  and  from  reason. 

Q.  How  doth  scripture  prove  it? — A.  It  affirms,  that 
God  has  appointed  a  day  forjudging  the  world  :  and  that 
every  work  shall  be  brought  into  judgment.  Acts  xvii.  31, 
Ecci.xii.  14,2  Cor.  v.  10. 

Q.  How  doth  reason  prove  it  ? — A.  It  shews,  that,  since 
the  wicked  are  now  happy,  and  the  godly  in  distress,  the 
just  and  good  God  will  at  length  call  men  to  an  account, 
and  render  the  godly  happy,  and  the  wicked  miserable. 

Q.  Who  shall  judge  the  world  ? — A.  God  shall  judge  it 
by  Christ  Jesus,  Acts  xvii.  31,  John  v.  22. 

Q.  Why  is  the  judging  of  the  world  committed  to  Christ? 
— A.  That  we  may  have  a  visible  Judge,  who  hath  obeyed 
the  law  by  which  he  will  judge  others  ;  that  Christ  may  be 
honoured,  his  saints  encouraged,  and  his  enemies  confound- 
ed, Rev.  i.  7,  John  v.  27. 

Q.  What  are  Christ's  qualities  as  a  Judge  ? — A.  He  is 
a  righteous,  inexorable,  all-seeing,  and  ahnighty  Judge. 


136  .     OF  Christ's  exaltation. 

Q.  When  will  Christ  come  to  judge  the  world  ? — A.  At 
the  last  day,  John  xii.  48,  Matth.  xxv. 

Q.  Why  is  that  time  called  the  last  day  ? — A.  Because 
after  it  the  wicked  shall  have  one  everlasting  night  of  dark- 
ness, and  the  saints  one  eternal  d^iy  of  glory. 

Q.  Hath  God  fixed  the  time  of  the  last  day  1 — A.  Yes ; 
but  no  man  knows  when  it  shall  be,  Mark  xii.  32. 

Q.  Why  hath  God  so  concealed  the  time  of  it  from  us  ? 
— A.  That  we  may  be  always  watching  and  ready  for  it. 

Q.  What  will  be  some  of  the  forerunners  of  that  day '? — 
A.  The  fall  of  Antichrist;  the  general  conversion  of  the 
Jews  and  Gentiles  to  the  Christian  faith,  followed  with  a 
general  apostacy  from  the  same.  Rev.  xiv. — xxii. 

Q.  In  what  manner  will  Christ  come  to  judgment  ? — A. 
In  a  most  unexpected,  sudden,  and  glorious  manner. 

Q.  Wherein  will  his  second  coming  differ  from  his  first  1 
— A.  His  first  coming  was  obscure  and  debased,  in  the 
likeness  of  sinful  flesh ;  but  he  will  come  again  without  sin, 
and  with  power  and  great  glory,  Hcb.  ix.  28. 

Q.  In  what  glory  will  Christ  come  to  judgment? — A.  In 
his  own  and  his  Father's  glory,  Matth.  xvi.  27. 

Q.  Who  will  attend  him  as  his  retinue  from  heaven  1 — 
A.  All  the  holy  angels,  and  glorified  saints,  Zech.  xiv.  5. 

Q.  For  what  end  will  Christ  come  again'? — A.  To  judge 
the  world,  Matth.  xxv.  31 — 46,  Acts  xvii.  31. 

Q.  Whom  will  he  judge  1 — A.  Men  and  devils. 

,Q.  How  can  all  the  dead  be  judged  at  that  day  1 — A. 
They  shall  be  raised  up  out  of  their  graves  :  For  we  must 
all  appear  before  the  judgment-seat  of  Christ. 

Q.  By  what  shall  men  be  summoned  to  Christ's  bar  1 — 
A.  By  the  voice  of  the  archangel,  and  trump  of  God. 

Q.  Who  will  bring  them  to  the  bar  ? — A.  The  angels. 

Q.  Shall  the  righteous  be  then  fully  and  finally  separated 
from  the  wicked  1 — A.  Yes,  Matth.  xxv.  32. 

Q.  How  will  all  men  be  classed  at  Christ's  bar  1 — A. 
The  saints  or  sheep  shall  be  placed  on  his  right  hand,  and 
the  wicked  or  goats  on  his  left,  Matth.  xxv.  33. 

Q.  Why  are  the  wicked  called  goats  ? — A.  Because  of 
their  filthiness,  ill-favour,  and  feeding  on  the  poison  of  sin. 

Q.  Why  are  the  righteous  called  sheep  ? — A.  Because 
of  thfeir  innocence,  purity,  and  having  many  enemies. 

Q.  Who  will  be  counted  righteous  at  that  day? — A. 
Only  such  as  are  clothed  with  the  righteousness  of  Christ. 


OF  Christ's  exaltation.  137 

Q.  What  shall  be  judged  at  that  day? — A.  All  our  thoughts, 
words,  and  actions,  Eccl.  xii.  14,  Matth.  xii. 

Q.  In  what  manner  shall  these  things  be  judged  1 — A. 
Most  exactly,  for  the  hooks  shall  be  opened. 

Q.  What  books  shall  be  opened  forjudging  the  world? — 
A.  The  books  of  God*s  remembrance,  of  conscience,  and 
of  the  law,  and  the  book  of  life,  Rev.  xx.  12. 

Q.  What  is  the  book  of  God's  remembrance  ? — A.  His 
infinite  knowledge  of  all  men's  state,  thoughts,  words,  and 
ac  ions,  Heb.  iv.  13,  Psalm  cxlvii.  5. 

Q.  For  what  will  this  book  serve? — A.  As  a  libel  of 
wicked  men's  bad  works,  and  a  memorial  of  saints'  good 
works,  Matth.  xxv.  35,  36.  42,  43. 

Q.  What  is  the  book  of  conscience  ? — A.  Men's  knowl- 
edge of  their  own  state,  thoughts,  words,  and  deeds ;  ac- 
companied with  a  self-condemnation  of  every  bad,  and  ap- 
probation of  every  good  thing  about  them,  Rom.  ii.  15. 

Q.  What  will  this  book  serve  for? — A.  It  will  fully  at- 
test the  records  of  God's  book  of  remembrance,  confound 
the  wicked,  and  comfort  the  saints,  Rom.  ii.  15. 

Q.  Why  shall  the  book  of  the  law,  or  covenant  of  works, 
be  opened  ? — A.  To  be  the  standard  of  right  and  wrong, 
and  of  the  sentence  pronounced  against  the  wicked. 

Q.  By  what  law  shall  the  Heathen  world  be  judged? — 
A.  By  the  law  manifested  by  the  light  of  nature. 

Q.  By  what  law  shall  wicked  Jews,  and  nominal  Cliris- 
tians,  be  judged  ? — A.  By  the  law  revealed  in  the  Bible. 

Q.  Will  the  righteous  be  judged  by  this  Hw  or  covenant 
of  works  ? — A.  No  ;  they  shall  be  judged  oy  the  Lamh\ 
hook  of  life.  Rev.  xx.  12,  Matth.  xxv.  34. 

Q.  Why  are  they  not  judged  by  the  law  as  a  covenant  ? 
— A.  Because  they  are  not  under  it,  Rom.  ii.  14. 

Q.  Is  not  the  sentence  of  the  righteous,  in  respect  of 
their  oneness  with  Christ,  according  to  the  terms  of  the 
law  ? — A.  Yes  :  and  it  greatly  honours  the  law. 

Q.  What  is  the  hook  of  life  ? — A.  It  is  God's  eternal 
purpose  to  save  the  elect  in  Christ,  Rom.  ix.  23. 

Q.  Why  is  it  called  the  book  of  hfe? — A.  Because  all 
they  whose  names  are  in  it,  are  ordained  to  eternal  life. 

Q.  Whose  names  are  written  in  this  book  of  life  ? — A. 
The  name  of  all  the  elect.  Rev.  xx.  15. 

Q.  Why  is  it  called  the  Lamh's  hook  1 — A.  Because  it 
is  lodged  in  the  hand  of  Christ  the  Lamh  of  God,  Rev.  xiii.  8. 

Q.  What  do  the  righteous  see  by  tlie  opening  of  tliis 
12* 


138  OP  Christ's  exaltation. 

book? — A.    That   their   eternal   salvation   flows  through 
Christ  from  God's  most  ancient  love,  Jer.  xxxi.  3. 

Q.  Who  shall  be  first  judged  at  the  lust  day  1 — A.  The 
righteous,  Matth.  xxv.  34,  with  41. 

Q.  Why  shall  they  be  first  judged  1 — A.  To  shew  that 
God  more  delights  in  mercy  than  wrath  ;  and  that  they  be- 
ing openly  acquitted,  may,  together  with  Christ,  judge  devils 
and  wicked  men,  Isa.  xxviii.  1  Cor.  vi. 

Q.  What  will  be  the  sentence  of  the  righteous  ? — A. 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world. 

Q.  Why  calls  he  them  Messed  of  his  Father  ? — A.  To 
refresh  them  with  the  views  of  his  and  their  Father's  early 
and  everlasting  love,  John  xvi.  and  xx. 

Q.  Why  calls  he  them  to  inherit  the  kingdom] — A.  To 
shew,  that  they  come  to  the  kingdom  of  glory  as  heirs,  not 
as  purchasers  of  it,  Rom.  viii.  17. 

Q.  What  is  the  ground  or  foundation  of  this  happy  sen- 
tence ? — A.  God's  free  grace  reigning  through  the  righte- 
ousness of  Christ,  Rom.  v.  21,  and  vi.  23. 

Q.  How  then  is  every  man  judged  according  to  his 
works? — A.  The  saints  are  judged  according  to  the  nature, 
but  not  according  to  the  merit  or  desert  of  their  works. 

Q.  How  are  the  saints  judged  according  to  the  nature  of 
their  works  1 — A.  As  their  works  are  gracious  and  holy ; 
so  they  are  adjudged,  by  a  gracious  sentence,  to  a  h>ly 
kingdom,  Rev.  xx.  xxi.  Rom.  v.  21. 

Q.  Why  then  are  their  good  works  mentioned,  Matth.  xxv. 
35,  36,  as  if  grounds  of  their  sentence  1 — A.  These  works 
are  not  mentioned  as  the  foundation  of  their  sentence,  but 
as  evidences  of  their  union  to  Christ,  and  title  to  heaven,  1 
John  iii.  16,  17. 

Q.  Why  are  works  of  charity  to  the  saints  only  mention- 
ed?— A.  God  much  regards  these  works  ;  and  they  shew  a 
man  to  be  born  of  God,  Heb.  vL  9,  10. 

^'Q.  Why  are  the  saints  represented  as  not  knowing  of 
their  good  works? — A.  To  shew  how  much  they  are  deni- 
ed to  them,  Luke  xvii.  10,  Gen.  xxxii.  10,  Isa.  Ixiv.  6. 

Q.  What  will  be  the  sentence  of  the  wicked  ? — A.  De- 
part from  me,  ye  cursed,  into  everlasting  fre,  prepared  for 
the  devil  and  his  angels,  Matth.  xxv.  41. 

Q.  What  is  the  ground  of  this  sentence  of  the  wicked  ? 
— A.  Their  wicked  state  and  works,  Rom.  ii.  8,  9. 

Q.  Why  are  sins  of  omission  only   mentioned  as  the 


OP    THE    APPLICATION   OP    REDEMPTION.  139 

ground  of  the  sentence  of  damnation  1 — A.  Because  men 
generally  esteem  sins  of  omission  as  but  trifles. 

Q.  Why  is  omission  of  charity  to  the  saints  particularly 
mentioned  as  the  grounds  of  eternal  damnation  1 — A.  To 
deter  men  from  this  great  and  common  evil,  which  so  clearly 
shews  their  hatred  of  Christ  himself. 

Q.  Will  the  devils  also  be  then  judged? — A.  Yes  ;  and 
shall  thenceforth  be  confined  to  hell,  and  have  their  tor- 
ments increased,  2  Pet.  ii.  4,  Rev.  xx.  10. 

Q.  How  shall  the  righteous  judge  the  world? — A.  By 
saying  Amen  to  the  sentences  which  Christ  shall  pass  on 
devils  and  wicked  men,  1  Cor.  vi. 

Q.  What  shall  follow  immediately  after  the  judgment? — 
A.  The  wicked  shall  go  away  into  everlasting  punishment ; 
but  the  righteous  into  life  eternal^  Matth.  xxv.  46. 

Q.  What  shall  Christ  do  after  the  judgment? — A.  He 
shall  deliver  the  kingdom  up  to  the  Father^  and  he  subject 
to  God  who^M^  all  things  under  his  feet. 

Q.  How  shall  he  deliver  up  the  kingdom  to  the  Father  ? 
— A.  He  shall  lay  aside  all  the  ordinances  of  the  militant 
church ;  and  present  all  the  subjects  of  his  invisible  king- 
dom before  his  Father  without  spot,  and  with  great  joy,  1 
Cor.  XV.  24—27,  Jude  24,  Eph.  v.  27. 

Q.  How  will  the  Son  then  be  subject  to  the  Father  ? — 
A.  His  subjection  to  him  as  a  man  and  Mediator  will  be 
more  clearly  seen  than  before,  1  Cor.  xv.  28. 

Q.  How  should  we  improve  the  exaltation  of  Christ  ? — 
A.  By  seeking  after  spiritual  quickening  and  justification  ; 
by  honouring  Christ,  trusting  in  him,  setting  our  affections 
on  things  above  ;  and  in  waiting,  preparing,  looking,  and 
longing  for  his  second  coming. 

Q.  29.  How  are  we  made  partakers  of  the  redemp- 
tion purchased  by  Christ  7 

A.  We  are  made  partakers  of  the  redemption  pur- 
chased by  Christ,  by  the  effectual  application  of  it 
to  us  by  his  Holy  Spirit. 

Q.  30.  How  doth  the  Spirit  apply  to  us  the  redemp- 
tion purchased  by  Christ? 

A.  The  Spirit  applieth  to  us  the  redemption  pur- 
chased by  Christ,  by  working  faith  in  us,  and  there- 
by uniting  us  to  Christ,  in  our  effectual  calling. 

Q.  What  is  the  general  end  and  fruit  of  Christ's  under- 


140  OF   THE    APPLICATION    OP    REDEMPTION. 

taking,  incarnation,  offices,  and  states,  with  respect  to  his 
people  1 — A.  Their  eternal  redemption. 

Q.  What  call  you  their  redemption  ? — A.  Their  deliver- 
ance from  all  evil,  and  possession  of  all  happiness. 

Q.  Why  is  our  redemption  said  to  he  purchased 'i — A. 
Because  Christ  gave  the  price  of  his  blood  for  it. 

Q.  Have  we  by  nature  any  interest  in  this  redemption  1 
— A.  No  ;   we  are  without  God  in  the  worlds  Eph.  ii.  12. 

Q.  Are  we  by  nature  inclined,  or  able  to  receive  an  in- 
terest in  it? — A.  No;  we  forsake  our  own  merci/,  Jonah 
ii.  8. 

Q.  How  then  do  we  become  sharers  of  redemption  ? — 
A.  We  are  by  God  inade  partakers  of  it,  Isa.  Iv.  3,  4. 

Q.  How  are  we  made  partakers  of  hi — A.  By  the  ap-. 
plication  of  it  to  us,  Isa.  Ixi.  10,  Ezek.  xxxvi.  25 — 31. 

Q.  What  do  you  understand  by  the  application  of  re- 
demption 1 — A.  The  making  of  it  ours  in  possession. 

Q.  In  what  do  the  purchase  and  application  of  redemp- 
tion differ? — A.  The  purchase  is  Christ's  work  without  us, 
and  is  the  cause  ;  the  application  takes  place  upon  and  in 
us,  and  is  the  effect  of  the  purchase. 

Q.  When  did  Christ's  redemption  begin  to  be  applied  1 
— A.   Soon  after  the  fall  of  Adam,  Gen.  iii.  15. 

Q.  How  was  redemption  applied  before  Christ  purchased 
it  by  his  death  1 — A.  It  was  applied  upon  the  credit  of 
Chris.t's  engagement  to  purchase  it  in  due  time. 

Q.  Can  we  profit  by  Christ's  purchase,  if  it  is  not  appli- 
ed 1 — A.  No ;  no  more  than  by  buying  food  and  clothes, 
&c.,  without  using  them,  Heb.  ii.  3,  and  iv.  2. 

Q.  How  was  the  application  of  redemption  typified  of 
old  ? — A.  By  the  sprinkling  of  the  blood  of  the  sacrifice 
upon  the  people,  Heb.  ix.  13, 14,  Exod.  xxiv.  &c. 

Q.  What  are  the  different  kinds  of  the  apphcation  of  re- 
demption?— A.  An  outward  application  of  it  in  baptism,  and 
an  effectual  application  of  it,  1  Peter  iii.  21. 

Q.  Can  the  outward  apphcation  alone  do  us  good  ? — A. 
No  ;  for  it  changeth  not  our  nature  or  state. 

Q.  What  is  an  effectual  application  of  redemption  ? — A. 
That  which  giveth  us  a  real  and  actual  share  of  it. 

Q.  Who  is  the  effectual  applier  of  redemption  ? — A.  The 
Holy  Spirit,  John  xvi.  14. 

Q.  Do  not  the  Father  and  Son  also  apply  it  ? — A.  Yes  ; 
but  they  do  so  by  the  Holy  Ghost,  John  xvi. 

Q.  Why  is  the  applier  of  redemption  called  the  hohj 


OP    OUR   UNION    TO    CHRIST.  141 

Ghost  1 — A.  He  is  holy  in  himself;  and  it  is  his  office  to 
make  us  holy  in  applying  redemption  to  us. 

Q.  Wliy  is  he  called  the  Spirit  of  Christ  ? — A.  He  pro- 
ceeds from  Christ ;  and  Christ  purchased  his  coming,  and 
sends  him  to  apply  redemption  to  us,  John  xvi.  7. 

Q.  Did  Christ  purchase  the  Holy  Spirit? — A.  Christ 
purchased  the  Spirit's  gifts  and  influences  in  applying  re- 
demption ;  but  not  his  being,  which  is  independent. 

Q.  To  whom  doth  the  Spirit  apply  redemption? — A. 
To  the  elect  only,  for  whom  onli/  it  was  purchased. 

Q.  How  doth  he  ap])ly  it  to  convert  infants  1 — A.  Im- 
mediately by  himself,  without  the  word. 

Q.  How  doth  he  apply  it  to  such  as  have  the  use  of 
j-eason? — A.  By  means  of  the  word  of  God,  Psalm  ex. 
2,3. 

Q.  What  doth  that  teach  us  1 — A.  To  cry,  that  God's 
word  may,  by  his  Spirit,  be  made  effectual  for  our  salvation, 
Psalm  cxix.  18.  2  Thess.  ii.  13.  and  iii.  1. 

Q.  How  doth  the  Spirit  apply  redemption  to  us? — A. 
By  uniting  us  to  Christ,  in  whom  it  is  lodged. 

Q.  To  whom  are  we  by  nature  united  ? — A.  To  the  first. 
Adam  as  fallen,  Rom.  v.  12.  1  Cor.  xv.  22. 

Q.  By  what  bond  are  we  united  to  him  ? — A.  By  the 
bond  of  the  broken  covenant  of  works. 

Q.  How  is  our  union  to  fallen  Adam,  and  to  the  law, 
the  devil,  the  world,  and  our  lust,  dissolved? — A.  By  our 
spiritual  marriage  and  union  to  Christ,  Rom.  vii.  4. 

Q.  To  what  of  Christ  doth  the  Spirit  unite  us? — A.  To 
his  person,  Rom.  vii.  4.  Isa.  liv.  5. 

Q.  Why  cannot  we  share  of  redemption  without  union 
to  Christ's  person  ? — A.  Because  all  the  blessings  of  re- 
demption are  lodged  in  his  person,  and  received  with  him. 

Q.  What  do  you  understand  by  union  to  Christ? — A, 
Our  being  joined  to,  or  made  one  with  him. 

Q.  Doth  this  union  make  believers  one  essence  or  indi- 
vidual person  with  Christ? — A.  No;   Rev.  iii.  20. 

Q.  How  then  doth  it  make  Christ  and  believers  one? — 
A.  It  makes  them  one  body  mystical,  of  which  he  is  the 
head,  and  they  are  the  members,  1  Cor.  xii.  12. 

Q.  How  can  we  be  united  to  Christ,  when  his  human  na- 
ture is  in  heaven,  and  we  on  earth? — A.  We  are  united  to 
his  person,  which  is  every  where. 

Q.  Doth  this  union  unite  us  to  the  other  persons  in  the 
Godhead  ? — A,  Yes  ;   in  and  through  Christ,  John  xvii. 


142  OP    OUR   UNION    TO    CHRIST. 

Q.  Is  there  any  other  union  between  Christ  and  his 
people,  besides  this  mystical  union  1 — A.  Yes  ;  there  is 
also  a  legal  union,  or  union  in  law,  Isa.  liii.  4,  5,  6. 

Q.  What  call  you  the  legal  union  1 — A.  That  which  is 
between  Christ  as  a  surety  and  his  elect  seed. 

Q.  What  is  the  connection  of  these  two  unions'? — A. 
The  legal  union  is  the  foundation  of  the  mystical. 

Q.  Wherein  doth  this  legal  and  mystical  union  differ  ? 
— A.  In  their  order  of  nature  and  time,  in  relation  of  the 
parties  united,  and  in  the  bonds  of  union. 

Q.  How  do  they  differ  in  their  order  of  nature  and  time  ? 
— A.  The  legal  union  is  the  cause,  and  was  made  up  from 
all  eternity ;  but  the  mystical  is  the  effect,  and  is  made  up 
in  the  moment  of  conversion,  Rom.  vii.  4. 

Q.  How  do  they  differ  in  the  relation  of  the  parties 
united? — A.  In  the  legal  union,  the  elect,  as  bankrupt  dy- 
vours^ are  united  to  Christ  as  surety ;  but  in  the  mystical 
union,  the  elect,  as  ChrisVs  purchased  bride,  are  united  to 
him  as  their  husband  and  head  of  influence. 

Q.  What  are  the  bonds  of  the  legal  union  1 — A.  God's 
everlasting  love,  and  covenant  transaction  with  Christ. 

Q.  What  are  the  bonds  of  the  mystical  union? — A. 
The  Spirit  on  Christ's  part,  and  faith  on  our  part. 

Q.  Wherein  doth  Christ  come  near  us,  in  order  to  make 
up  the  mystical  union? — A.  In  the  gospel,  Rom.  x.  8. 

Q.  On  whose  side  doth  the  uniting  work  begin? — A. 
On  Christ's  side,  not  on  ours,  I  John  iv.  19. 

Q.  How  doth  it  begin  ? — A.  Christ's  Spirit,  by  the  word, 
enters  into  our  heart,  and  takes  hold  of  it  in  his  name, 
Psalm  ex.  2,  3.  Acts  xxvi.  17,  18. 

Q.  Can  our  soul  give  the  Spirit  any  actual  welcome 
when  he  first  enters  our  heart  ? — A.  No  ;  our  soul  is  then 
quite  dead  in  sin,  and  can  do  no  good  thing,  Eph.  ii.  5. 

Q.  What  is  the  immediate  effect  of  the  Spirit's  entering 
into  our  soul  ? — A.  He  quickens  us,  forming  faith,  and  all 
his  other  graces,  in  our  heart,  Eph.  ii.  1 — 8,  22. 

Q,.  How  can  the  word  be  a  mean  of  our  first  quickening 
in  regeneration,  when  we  have  no  fiiith  to  receive  it  ? — A. 
The  Spirit,  as  he  in  the  word  enters  our  heart,  gives  faith 
much  in  the  same  way  as  God  created  the  world,  by  speak- 
ing to  nothing,  and  calling  it  into  being  and  existence, 
Eph.  ii.  5.  Rom.  iv.  17. 

Q.  What  is  the  immediate  effect  of  the  Spirit's  quicken- 
ing us  ? — A.  We  believe  the  quickening  word  of  the  Gos- 
pel-promise, and  receive  Christ  in  it,  1  Thess.  ii.  13. 


OP    OUR    UNION    TO    CHRIST  143 

Q.  At  what  time  doth  the  Spirit  enter  into,  and  quicken 
the  souls  of  the  elect  1 — At  the  time  fixed  in  the  decree  of 
election  and  covenant  of  grace,  Ezek.  xvi.  8. 

Q.  Whether  are  we  united  to  Christ  as  saints  or  as  sin- 
ners ? — A.  In  the  very  uniting  act  we  are  changed  from 
sinners  to  saints,  Ezek.  xxxvi.  26,  27. 

Q.  What  of  a  believer  is  united  to  Christ? — ^A.  His 
whole  man,  soul  and  body,  1  Cor.  vi.  15,  19. 

Q.  What  are  the  properties  ofthis  union  which  the  Spir- 
it makes  up  between  Christ  and  his  people  ? — A.  It  is  a 
real,  spiritual,  mystical,  close,  and  indissoluble  union. 

Q.  Why  call  you  it  a  real  union  ? — A.  Because  believ- 
ers are  as  truly  united  to  Christ,  as  the  members  of  our  na- 
tural body  to  the  head,  1  Cor.  xii.  12,  John  xvii.  21. 

Q.  Why  do  you  call  it  a  spiritual  union  ? — A.  Because 
he  that  is  joined  to  Christ  is  one  Spirit  with  him,  1  Cor.  vi. 
17. 

Q.  How  are  believers  one  spinY  with  Christ? — A.  The 
same  Spirit  dwells  in  both ;  and  they  have  the  same  mind 
in  them  that  was  in  Christ  Jesus,  Phil.  ii.  5. 

Q.  Why  is  it  called  a  mystical  union? — A.  Because  it 
is  so  wonderful  and  full  of  mysteries. 

Q.  What  are  some  of  the  mysteries  in  this  union  1 — A. 
Hereby  Christ  lives  and  dwells  in  believers ;  and  they  live 
in,  and  on,  and  walk  in  Christ,  and  dwell  in  God,  &c., 
Gal.  ii.  20,  John  xv.  and  xvii. 

Q.  How  is  it  a  close  and  intimate  union  t — A.  It  is  closer 
than  all  unions  among  natural  things,  and  like  the  union 
of  Christ  with  his  Father,  John  xvii.  21. 

Q.  Why  is  it  called  an  indissoluble  union  ? — A.  Christ 
and  believers  can  never  be  separated,  nor  the  bonds  of  their 
union  be  broken,  John  x.  28. 

Q.  How  is  the  Spirit  an  inviolable  bond  of  union  1 — A. 
He  never  departs  from  believers  after  his  entrance  into  their 
hearts,  John  xiv.  16.  Isa.  lix.  21. 

Q.  How  is  our  faith  an  inviolable  bond  of  union  ? — A. 
The  Spirit  preserves  its  habit  from  ever  failing,  and  influ- 
ences it  to  acts  in  time  of  need,  Luke  xxii.  32. 

Q.  Whether  does  the  habit  or  act  of  faith  bind  the  soul 
to  Christ  ? — Both  ;  but  chiefly  the  habit. 

Q.  What  is  the  mystical  union  compared  to  in  scripture  ? 
A.  To  the  union  between  husband  and  wife,  head  and 
members,  root  and  branches,  foundation  and  building. 


144  OF    EFFECTUAL    CALLING. 

Q.  How  doth  this  mystical  union  resemble  the  union  of 
husband  and  wife  1 — A.  The  marriage  union  is  voluntary, 
and  gives  each  an  interest  in  the  other,  and  whatever  be- 
longs to  them  ;  so  is  tlie  union  between  Christ  and  believ- 
ers, Isa.  Ixii.  Ezek.  xvi.  Song  ii.  16. 

Q.  How  doth  it  resemble  the  union  of  root  and  branch- 
es t — A.  The  root  bears  the  weight  of,  and  gives  sap  to  the 
branches  ;   so  doth  Christ  to  believers,  John  xv. 

Q.  How  doth  it  resemble  the  union  between  head  and 
members'? — A.  The  head  governs,  and  gives  light  and  life 
to  the  body  ;  so  doth  Christ  to  believers. 

Q.  How  doth  it  resemble  the  union  of  foundation  and 
building  1 — A.  The  foundation  supports  the  building  ;  so 
doth  Christ  the  believer,  1  Cor.  iii.  11,  Isa.  xxviii.  16. 

Q.  How  are  those  who  are  united  to  Christ  ordinarily 
called  1 — A.   Believers,  saints,  godly,  righteous,  &c. 

Q.  Why  are  they  called  believers  ? — A.  Because  they 
credit  or  believe  God's  word,  and  live  by  faith.  Gal.  ii.  20. 

Q,  Why  are  they  called  saints  ? — A.  Because  they  are 
made  holy  in  heart  and  life,  2  Pet.  i.  4,  Isa.  Ixii.  12. 

Q,.  Why  are  they  called  godly  ? — A.  Because  they  fear 
God,  and  study  to  be  like  him,  Matt.  v.  48. 

Q.  Why  are  they  called  righteous? — A.  Because  they 
are  clothed  with  Christ's  righteousness,  and  study  to  prac- 
tise what  is  just  and  righteous,  1  John  iii.  7. 

Q.  How  ought  saints  to  improve  their  union  to  Christ  1 — 
A.  In  studying  holiness  and  intimate  fellowship  with 
Christ,  Rom.  vii.  4.  6,  John  xvi. 

Q.  What  ought  sinners  to  do  with  respect  to  hi — A. 
To  lament  over  their  union  to  Satan,  the  law,  and  their 
lusts,  and  seek  after  a  speedy  marriage  with  Christ. 

Q,.  31,    What  is  effectual  calUjig? 

A.  Effectual  calling  is  the  work  of  God's  Spirit, 
whereby  convincing  us  of  our  sin  and  misery,  en- 
lightening our  minds  in  the  knowledge  of  Christ,  and 
renewing  our  wills,  he  doth  persuade  and  enable  us 
to  embrace  Jesus  Christ,  freely  offered  to  us  in  the 
Gospel. 

Q.  In  what  doth  the  Spirit  apply  the  redemption  pur- 
chased by  Christ '? — A.  In  our  effectual  calling,  justifica- 
tion, adoption,  sanctification,  and  glorification. 


OP    EFFECTUAL    CALLING.  145 

Q.  Wherein  is  the  union  between  Christ  and  his  people 
constituted  1 — A.  In  their  effectual  calling. 

Q.  Whether  is  effectual  calling  a  work  or  an  act  ? — A. 
It  is  a  work,  Eph.  i.  18,  19. 

Q.  What  is  the  difference  between  a  work  and  an  act  1 
— A.  An  act  is  done  in  a  moment ;  but  a  work  often  re- 
quires more  time,  and  consists  of  sundry  acts. 

Q.  Whose  work  is  effectual  calhng? — A.  It  is  the  work 
of  God's  spirit,  John  xvi.  8 — 14. 

Q.  Is  it  not  also  a  work  of  the  Father  and  Son  ? — A. 
Yes ;  but  they  work  it  by  the  Spirit,  John  xvi. 

Q.  How  doth  the  Spirit  constitute  the  union  between 
Christ  and  us  in  our  effectual  calling  1 — A.  By  persuading 
and  enabling  us  to  embrace  Christ,  Psalm  ex.  3. 

Q.  What  do  you  mean  by  our  embracing  of  Christ  1 — 
A.  Receiving  him  by  faith,  and  with  great  delight. 

Q.  Into  what  do  we  by  faith  receive  Christ  1 — A.  Into 
our  heart,  Prov.  xxiii.  26,  Eph.  iii.  17. 

Q.  Wherein  do  we  by  faith  receive  Christ  1 — A.  In  the 
promise  of  the  gospel,  Rom.  x.  8,  9. 

Q.  Whether  is  it  in  the  gospel  strictly  or  largely  taken  ? 
— A.  In  the  gospel  strictly  taken,  Isa.  Iv.  1 — 7. 

Q.  What  warrant  have  we  to  embrace  Christ  in  the  gos- 
pel ?— A.  The  Father's  gift  of  Christ,  and  Christ's  offer  of 
himself  to  us,  Isa.  xlii.  and  Iv. 

Q.  What  do  you  understand  by  the  Father's  gift  of 
f  hrist  1 — A.  His  setting  forth  Christ  as  the  great  mean  of 
salvation,  which  every  one  of  mankind  hath  a  right  and 
welcome  to  receive,  John  iii.  16,  Isa.  xlii.  6,  7,  and  xlix.  6. 

Q.  Can  any  man  receive  Christ  but  upon  the  footing  of 
this  gift  ]— A.  No  ;  John  iii.  16.  27. 

Q.  Doth  God  command  every  man  that  hears  the  gos- 
pel to  take  his  gift  Christ  out  of  his  hand  1 — A.  Yes  ;  un- 
der pain  of  his  most  dreadful  wrath,  1  John  iii.  23. 

Q.  What  mean  you  by  Christ's  offer  of  himself? — A. 
His  holding  forth  himself  as  able  and  wilhng  to  save,  and 
inviting  sinners  to  receive  salvation  from  him. 

Q.  To  whom  doth  Christ  offer  himself? — A.  To  every 
one  that  hears  the  gospel,  without  exception,  Prov.  viii.  4. 

Q.  In  what  manner  is  Christ  offered  in  the  gospel? — A. 
Fully,  freely,  earnestly,  and  indefinitely,  Isa.  Iv. 

Q.  How  is  he  offered  fully  1 — A.  He  is  offered  in  his 
whole  person,  offices,  relations,  righteousness,  and  blessings. 
13 


146  OP    EFFECTUAL    CALLING. 

Q.  How  is  he  offered  freely? — A.  No  condition  is  re- 
quired from  sinful  men  to  give  them  a  right  to  the  offer. 

Q.  How  is  Christ  offered  earnestly  1 — All  the  divine  per- 
sons do  often,  in  the  most  engaging  terms,  and  with  the  most 
powerful  motives,  beseech,  intreat,  and  command  us  to  em- 
brace Christ,  Isa.  Iv.  1 — 13,  Rev.  xxii. 

Q.  How  is  Christ  offered  indefinitely  1 — A.  The  gospel- 
offer  of  him  suits  every  hearer's  case  as  exactly  as  if  he 
was  named  in  it,  Rev.  iii.  17,  18. 

Q.  What  do  you  understand  by  embracing  of  Christ  as 
offered  in  the  gospell — A.  A  particular  persuasion  that 
Christ  in  the  promise  is  mine  ;  and  made  of  God  to  me  wis- 
dom, righteousness,  sanctification,  and  redemption ;  and 
trusting  on  his  word,  that  he  will  act  up  to  all  his  saving  char- 
acters to  me  in  order  to  promote  my  everlasting  salvation. 

Q.  Are  all  the  effectually  called  equally  sensible  of  their 
embracing  Christ  1 — A.  No  ;  sometimes  Christ  is  embraced 
in  the  way  of  bold  claiming  of  the  promises ;  and  some- 
times in  the  way  of  desire,  attended  with  much  fear  and 
doubting,  Psalm  xlii.  1,  2.  .5.  8. 

Q.  How  is  Christ  embraced  by  a  bold  claiming  such  a 
promise  as  that.  Though  your  sins  he  as  scarlet,  they  shall 
he  as  snow,  SfcJ — A.  By  replying  with  our  heart,  "Lord 
my  sins  are  indeed  as  scarlet;  but  since  thou  hast  thus 
promised,  on  the  footing  of  thy  word,  I  am  verily  persuaded, 
that  thou  shalt  make  them  white  as  snow,  by  purguig  them 
away."  ^ 

Q.  How  is  Christ  embraced  in  his  promise,  in  the  way 
of  desire,  attended  with  much  fear  and  doubting  1 — A.  By 
replying  with  our  heart,  "  Lord,  I  pnze  this  promise  as  in- 
finitely suited  to  my  monstrous  guilt ;  and,  oh  !  for  Christ's 
sake,  do  as  thou  hast  said." 

Q.  What  is  the  principal  thing  of  which  we  take  hold, 
in  embracing  Christ  1 — A.  His  person.  Acts  xvi.  31. 

Q.  Have  sinners  always  the  person  of  Christ  most  direct- 
ly in  view  when^hey  first  believe  1 — A.  No  ;  but  often  some 
particular  blessing,  as  pardon  of  sin,  a  new  heart,  drawing 
grace,  &c.  Acts  xvi.  30. 

Q.  How  then  do  we  principally  receive  the  person  of 
Christ? — A.  As  we  only  believe,  expect,  and  desire  that 
blessing  in  and  through  Christ,  Acts  xvi.  30,  31. 

Q.  In  what  manner  do  we  receive  Christ  ? — A.  As  he  is 
offered  in  the  gospel,  John  iii.  27. 

Q.  How  do  we  receive  Christ  fully? — A.  By  embracing 


OP    EFFECTUAL    CALLING.  147 

him  in  his  whole  person,  offices,  relations,  and  benefits,  as 
our  all,  Song  ii.  IG  and  v.  10 — 16. 

Q.  How  do  we  receive  liim  freely  1 — A.  By  receiving 
him  in  the  view  of  our  being  utterly  unworthy  of  any  good, 
and  most  worthy  of  eternal  ruin,  1  Tim.  i.  15. 

Q.  How  do  we  receive  him  in  agreeableness  to  his  being 
earnestly  offered  ? — A.'By  receiving  him  with  great  earnest- 
ness, and  most  fervent  desire,  Prov.  xxiii.  26. 

Q.  How  do  we  receive  him  in  agreeableness  to  his  being 
indefinitely  offered? — A.  By  applying  the  offer  as  particu- 
larly to  ourselves  as  if  it  had  pointed  us  out  by  name,  and 
were  not  to  another.  Gal.  ii.  20. 

Q.  When  is  the  word  of  the  gospel  thus  believed  1 — A. 
When  Christ  applies  it  by  the  power  of  his  Spirit  to  our 
hearts,  John  v.  25,  1  Thess.  ii.  13. 

Q.  How  doth  the  Spirit  make  us  to  embrace  Christ  1 — 
A.  By  persuading  and  enabling  us  to  it,  John  vi. 

Q.  What  need  is  there  of  his  persuading  us  to  embrace 
Christ  1 — A.  Because  we  are  naturally  averse  to  it. 

Q.  Cannot  men  effectually  persuade  us  to  embrace 
Christ  ? — A.  No  ;  not  in  the  least,  Heb.  iv.  2. 

Q.  How  doth  the  Spirit  persuade  us  to  embrace  Christ  1 
— A.  By  shewing  us  strong  reasons  for  it,  and  answering 
all  our  objections  against  it,  Isa.  Iv.  1 — 13. 

Q.  What  powerful  motives,  and  strong  reasons,  for  em- 
bracing Christ,  does  the  Spirit  shew  us  1 — A.  Our  great 
need  of.  him  ;  his  infinite  excellency,  love,  and  earnestness 
to  become  ours  ;  the  great  advantage  of  receiving,  and  dan- 
ger of  refusing  him,  &c.  Song  v. 

Q.  How  doth  he  reprove  all  our  objections  against  our 
present  receiving  of  Christ? — A.  By  convincing  us  that  the 
least  delay  may  ruin  us  for  ever  ;  that  fears  of  our  day  of 
grace  being  past,  of  our  reprobation,  or  having  committed 
the  unpardonable  sin,  ought  not  to  hinder,  but  to  excite  us  to 
a  present  embracement  of  Christ. 

Q.  Why  must  the  Spirit  enable  us  to  embrace  Christ? — 
A.  Because  by  nature  we  have  no  strength  to  do  anything 
spiritually  good,  Rom.  v.  6,  Eph.  ii.  1,  I  Cor.  ii.  14. 

Q.  How  doth  the  Spirit  enable  us  to  embrace  Christ? — 
A.  He  conveys  strength  into  our  hearts,  by  the  persuasion 
of  the  word  of  the  gospel,  Isa.  xl.  31. 

Q.  By  what  means  does  the  Spirit  persuade  and  enable 
us  to  embrace  Clirist? — A.  By  convincing  our  consciences. 


148  OP    EPFECTUAli    CALLING. 

enlightening  our  minds,  and  renewing  our  wills ;  which  are 
the  three  parts  of  effectual  calling. 

Q.  What  is  the  first  part  of  the  Spirit's  work  upon  usi — 
A.  Conviction,  John  xvi.  Rom.  vii.  9. 

Q.  What  is  in  general  understood  by  conviction  1 — A. 
The  presenting  a  thing  so  clearly  to  our  view,  that  we  must 
see,  and  be  affected  with  it,  John  xvi.  8 — 11. 

Q.  Of  what  doth  the  Spirit  convince  us? — A.  Of  our 
sin  and  misery,  Rom.  iii.  John  xvi. 

Q.  Of  what  in  sin  doth  he  convince  us? — A.  Of  the 
guilt,  filth,  strength,  number,  and  aggravations  of  our  sin. 

Q.  What  do  we  think  of  ourselves  when  convinced  of 
the  guilt  of  sin  1 — A.  We  see  that  we  are  ruined  for  ever, 
if  God's  rich  and  free  grace  do  not  prevent  it. 

Q.  What  do  we  think  of  ourselves  when  convinced  of 
the  filth  of  sin  1 — A.  We  see  ourselves,  and  our  works, 
even  the  best,  to  be  vile  and  abominable  before  God. 

Q.  What  do  we  think  of  ourselves  when  convinced  of 
the  strength  of  our  sin  1 — A.  We  see  we  can  do  nothing 
but  sin,  and  cannot  cease  from  sinning,  Rom.  vii.  8 — 13. 

Q.  What  do  we  think  of  ourselves  when  we  arc  convinced 
of  the  number  of  our  sins  1 — A.  We  see  that  none  can  un- 
derstand our  errors,  which  are  more  than  the  hairs  of  our 
head,  Psalm  xix.  12,  and  xl.  12. 

Q.  What  do  we  think  of  ourselves  when  we  are  con- 
vinced of  the  ao^orravations  of  our  sins'? — A.  We  look  on 
ourselves  as  tlie  very  chief  of  sinners,  1  Tim.  i.  15. 

Q.  With  what  sins  do  convictions  ordinarily  begin? — A. 
With  outward  acts  of  sin,  chiefly  those  of  the  grosser  kind, 
John  iv.  16.  Acts  ix.    4.  and  ii.  36,  37. 

Q.  Do  right  convictions  of  sin  stop  there  1 — A.  No ;  but 
proceed  to  more  secret  and  refined  sins,  John  iv.  29. 

Q.  How  may  we  know  if  our  convictions  are  carried  to 
a  proper  length  1 — A.  If  we  have  been  convinced  of  the 
great  vileness  of  our  unbelief,  original  sin,  beloved  lusts, 
and  best  duties,  John  xvi.  9.  Psalm  Ii.  5. 

Q.  Of  what  misery  doth  the  Spirit  chiefly  convince  usi 
— A.  Of  the  spiritual  misery  which  we  are  under,  and  the 
eternal  misery  to  which  we  are  liable,  Eph.  ii.  12. 

Q.  Of  what  concerning  our  misery  doth  the  Spirit  con- 
vince us  ? — A.  Of  the  certainty,  greatness,  nearness,  and 
justness  thereof.  Acts  xvi.  30. 

Q.  By  what  doth  the  Spirit  convince  us  of  the  filth  of 
pin  ? — A.  By  the  command  of  the  law,  Rom.  iii.  20. 


OP    EFFECTUAL    CALLING.  149 

Q.  By  what  doth  the  Spirit  convince  us  of  our  guilt  and 
misery  1 — A.  By  the  threatenings  of  the  law,  Rom.  iii.  19. 

Q.  How  doth  he  convince  us  of  our  sin  by  the  law? — A. 
He  presents  to  our  conscience  the  lay  of  God  in  its  spiritu- 
ality and  breadth,  and  the  contrariety  of  our  heart  and  life 
to  it,  Rora.  vii.  8.  Matth.  v.  18—48. 

Q.  What  is  the  fruit  and  effect  of  these  convictions  ? — 
A.  Great  shame  and  fear,  Acts  ii.  37.  and  xvi.  30. 

Q.  Why  cannot  other  men  convince  us  of  sin  1 — A.  Be- 
cause they  cannot  awaken  our  conscience. 

Q.  Why  cannot  we  convince  ourselves? — A.  Because 
by  nature  we  are  blind,  and  full  of  self-conceit. 

Q.  What  effect  hath  this  self-conceit  upon  our  convic 
tions? — A.  It  tends  to  stifle  them,  Deut.  xxix.  19. 

Q.  How  do  we  often  stifle  our  convictions  ? — A  By  con- 
fining our  thoughts  to  the  badness  of  our  actions,  without 
impression  of  the  badness  of  our  state  ;  rebelling  against 
convictions,  or  diverting  them  by  vain  projects  or  company ; 
or  by  bribing  our  conscience  with  duties,  and  legal  re- 
solutions, as  an  atonement  for  our  faults,  &c.  Deut.  xxix. 
19.  Acts  xxiv.  25. 

Q.  Do  convictions  of  themselves  make  us  any  better  1 — 
A.  Though  they  may  produce  outward  reformation  of  hfe, 
yet  our  heart  is  occasionally  made  worse  by  them. 

Q.  How  are  convictions  the  occasion  of  our  heart's  be- 
coming worse  ? — A.  This  flows  not  from  their  own  na- 
ture ;  but  sin  taketh  occasion  thereby  to  fill  us  with  wrath 
against  God  for  the  strictness  of  his  law,  and  disposeth  us 
to  seek  to  establish  our  own  righteousness,  in  opposition  to 
the  righteousness  of  Christ,  Rom.  vii.  8 — 13. 

Q.  Why  is  conviction  necessary  ? — A.  To  make  us  see 
our  absolute  need  of  Christ  for  salvation,  Gal.  iv.  24. 

Q.  What  measure  of  conviction  is  necessary  1 — A.  So 
much  as  to  render  us  sensible,  that  we  are  utterly  lost  and 
undone  without  Christ,  Acts  ii.  37.  and  xvi.  30. 

Q.  Who  have  ordinarily  the  sharpest  convictions  ? — A. 
Such  as  have  been  most  hardened  in  sin,  guilty  of  many 
gross  sins,  or  are  designed  for  special  use  in  the  church  of 
God,  Rom.  vii.  8—13.  Acts  ii.  36,  37.  and  xvi.  30. 

Q.  Are  convictions  necessary  to  give  us  a  title  to  Christ? 
— A.  No ;  but  to  stir  us  up  to  fiee  to  Christ,  Gal.  iv.  24. 

Q.  May  we  have  strong  convictions,  and  yet  be  damn- 
ed 1 — A.   Yes ;  as  Cain,  Judas,  &c.  were.  Gen.  iv. 

Q.  What  more  is  then  necessary  to  salvation  1 — A.  The 
I3» 


150  OP  EFFECTUAL  CALLING. 

enlightening  of  our  mind,  by  enabling  it  to  discern  spiritual 
things,  2  Cor.  iv.  6.  Eph.  i.  18,  19. 

Q.  In  what  doth  the  Spirit  enlighten  our  mind  1 — A.  In 
the  knowledge  of  Christ,  Gal.  i.  16.  Eph.  i.  17,  18. 

Q.  In  the  knowledge  of  what  of  Christ  is  our  mind  en- 
lightened?— A.  In  the  knowledge  of  his  person,  offices,  re- 
lations, righteousness,  fulness,  love,  &c. 

Q.  What  are  we  made  to  know  concerning  his  person  1 
— A.  That  he  is  infinitely  glorious,  and  fit  to  be  matched 
with  us,  as  he  is  God's  Son,  and  our  near  kinsman. 

Q.  What  are  we  made  to  know  concerning  his  offices 
and  relations  ? — A.  That  they  are  wonderful  and  excellent, 
suited  to  our  case,  and  shall  be  infinitely  well  filled  up  and 
executed  by  Christ,  Song  v.  10 — 16. 

Q.  What  are  we  made  to  know  concerning  his  righte- 
ousness 1 — A.  That  it  is  infinitely  perfect,  law-magnifying, 
and  God  exalting,  suited  to  the  chief  of  sinners,  and  to  us 
in  particular ;  that  it  merits  all  blessings,  and  endureth  for 
ever,  Isa.  xlii.  21.  Dan.  ix.  24.  Rom.  v. 

Q.  What  are  we  made  to  know  concerning  his  fulness 
of  grace  and  glory? — A.  That  it  is  infinite,  precious,  and 
suitable ;  is  lodged  in  our  kind  Brother,  and  brought  near 
to  us  in  the  Gospel,  Col.  i.  19,  Isa.  xlvi.  12,  13. 

Q.  What  are  we  made  to  know  concerning  his  love  ? — 
A.  The  antiquity,  freedom,  sovereignty,  greatness,  and  ev- 
erlasting duration  of  it,  John  iii.  1,  and  iv.  10.  19. 

Q.  Are  we  not  then  made  to  see  all  the  attributes  of  God 
shining  gloriously  in  Christ? — A.  Yes,  2  Cor.  iv.  6. 

Q.  What  are  the  properties  of  the  saving  knowledge  of 
Christ. — A.  It  is  an  humbling,  sanctifying,  and  growing 
knowledge,  Isa.  vi.  5,  1  Pet.  iii.  18. 

Q.  How  is  it  humbhng  ? — A.  It  makes  us  then  ever  see 
ourselves  and  our  sins  to  be  vile  and  ugly.  Job  xlii.  5,  6. 

Q.  How  doth  the  knowledge  of  Christ  make  us  discern 
a  greater  ugliness  in  sin  ? — Hereby  we  see  how  foolish  it 
was  to  prefer  other  things  to  Christ ;  and  that  every  act  of 
our  sin  was  a  rebellion  against  a  God  of  infinite  love,  Phil, 
iii.  8,  9,  Zech.  xii.  10,  Job  xlii.  5,  6. 

Q.  What  effect  hath  this  knowledge  upon  us  with  res- 
pect to  Christ  ? — A.  Our  souls  wonder  at  and  esteem  him 
as  the  chief  among  ten  thousand,  and  altogether  lovely. 

Q.  What  think  we  of  the  world  when  we  thus  discern 
Christ  ? — A.  We  count  all  things  but  loss  and  dung  to  win 
Christ,  Phil.  ii.  8,  9,  Psalm  Ixxiii.  25,  26. 

Q.  What  do  we  think  of  our  own  righteousness  when 


OP    EFFECTUAL    CALLING. 


1^ 


we  thus  see   Christ'? — A.  We  count  it  abominable   and 
filthy  rags,  Isa.  Ixiv.  6,  Phil.  iii.  9. 

Q,.  For  what  end  is  this  enlightening  of  our  mind  neces- 
sary ? — A.  To  cure  our  natural  blindness  and  ignorance, 
and  to  engage  our  souls  to  embrace  Christ,  Gal.  i.  16. 

Q.  May  one  have  pleasant  views  of  Christ,  and  yet  be 
damned? — A.  Yes  ;  it  is  the  case  with  many  gospel-hear- 
ers, M.itth.  xiii.  20,  Heb.  vi.  4,  Num.  xxiii.  xxiv. 

Q.  What  then,  besides  conviction  and  illumination,  is 
necessary  to  salvation  ] — A.  The  renewing  of  our  will. 

Q.  What  do  you  mean  by  the  renewing  of  our  will  1 — 
A.  The  making  it  averse  from  evil,  and  inclined  to  good. 

Q.  Doth  God  renew  our  will  by  force  ? — A.  No ;  he 
sweetly  changes  it,  by  means  of  the  pleasant  and  attracting 
discoveries  he  makes  of  Christ,  Psalm  ex.  2,  3. 

Q.  What  need  is  there  of  the  renovation  of  our  will  1 — A. 
Because  our  will  is  naturally  full  of  enmity  against  God, 
and  we  cannot  renew  it  ourselves,  Rom.  viii.  7,  8. 

Q.  Why  then  doth  God  call  us  to  make  to  ourselves  a 
new  heart  and  a  new  spirit  ? — A.  It  is  to  shew  us  our  duty, 
and  convince  us  of  our  inability,  that  we  may  apply  to 
Christ  for  the  promised  new  heart,  Ezek.  xxxvi.  26. 

Q.  How  is  this  work  of  God's  spirit,  in  uniting  us  to 
Christ,  ordinarily  called  1 — A.  A  calling,  regeneration,  or 
new  birth,  conversion,  resurrection,  and  new  creation. 

Q.  Why  is  it  termed  a  c«//m^  ? — A.  Because  the  work 
is  performed  by  the  invitation  and  voice  of  Christ  in  the 
gospel.  Rev.  iv.  17,  Prov.  viii.  4,  Rev.  xxii.  17. 

Q.  What  are  the  properties  of  this  calling  1 — A.  It  is  an 
effectual,  high,  heavenly,  and  holy  calling. 

Q.  Why  is  it  termed  an  effectual  calling  1 — A.  Because 
our  soul  is  made  to  answer  the  call.  Psalm  ex.  3. 

Q.  What  makes  our  soul  to  answer  the  call  1 — A.  The 
drawing  power  of  Christ  that  attends  it,  John  xii.  32. 

Q.  Is  there  any  call  that  is  not  effectual  t — A.  Yes  ;  the 
more  outward  call  of  the  gospel. 

Q.  Whether  is  the  least  or  greatest  part  of  gospel- hear- 
ers effectually  called  1 — A.  The  least  part  by  far  :  Many 
are  called,  but  few  ai-e  chosen,  Matt.  xx.  16. 

Q.  Why  is  it  termed  a  high  calling  ? — A.  It  is  of  God; 
and  calls  us  to  high  honour  and  happiness,  Phil.  iii.  14. 

Q.  Why  is  it  termed  a  heavenly  calling  1 — A.  It  is  most 
glorious ;  it  comes  from  heaven,  and  draws  up  our  heart  to 
heavenly  things,  Heb.  xii.  25. 


152  OF    EFFECTUAL    CALLING. 

Q.  Why  is  it  termed  a  holy  calling'? — A.  Because  there- 
by we  are  made  partakers  of  God's  holiness,  being  made 
holy  as  he  is  holy,  2  Pet.  i.  4.  2  Tim.  i.  9. 

Q.  From  and  to  what  are  we  hereby  called  1 — A.  From 
the  power  of  sin  and  Satan  to  God  ;  from  darkness  to  light ; 
from  death  to  life;  from  bondage  to  liberty,  Acts  xxvi.  18, 
Col.  i.  13,  1  Pet.  ii.  9. 

Q.  Why  is  this  work  called  a  new  birth  or  regeneration  1 
— A.  Because  therein,  without  our  own  agency,  and  with 
some  pain,  we  are  made  partakers  of  a  divine  nature,  im-/ 
perfectly  conformed  to  God  as  our  Father  in  our  whole 
man,  and  brought  into  a  new  world. 

Q.  Into  what  new  world  are  we  brought  ? — A.  Into 
Christ's  invisible  church,  the  world  of  grace. 

Q.  Who  are  the  inhabitants  of  this  new  world  ? — A.  All 
saints,  and  none  else,  1  Pet.  ii.  9. 

Q.  By  what  door  do  men  enter  into  this  new  world  1 — 
A.  By  Christ,  the  door,  the  way,  the  truth,  and  the  life. 

Q.  Wliat  is  the  sun,  light,  food,  raiment,  &c.  of  this  new 
world  1 — A.   Christ  is  the  all  and  in  all  of  it. 

Q.  Why  is  this  work  of  the  Spirit  called  conversion  .?— 
A.  Because  therein  we  are  turned  from  sin  to  God. 

Q.  Is  not  conversion  often  used  to  signify  only  the  souPs 
actual  motion  towards  God,  after  it  is  quickened  or  regene- 
rated by  him  X — A.   Yes  ;  Isa.  vi.  10. 

Q.  Why  is  this  work  called  a  resurrection  1 — ^A.  Be- 
cause therein  we  are  brought  out  of  the  grave  of  sin  to 
newness  of  life,  Rom.  vi.  4,  5. 

Q.  Why  is  it  called  a  creation  ? — Because  therein  God 
forms  (not  new  substance,  but)  new  qualities  in  our  heart 
by  the  word  of  his  power,  Eph.  i.  19. 

Q.  Why  is  the  person  thus  changed  called  a  new  crea- 
ture ? — A.  Because  all  things  in  him  are  made  new. 

Q.  What  in  us  is  made  new  in  effectual  calling  1 — A. 
Our  mind,  conscience,  will,  affections,  memory,  body,  and 
conversation,  2  Cor.  v.  17. 

Q.  Wherein  is  our  mind  made  new? — A.  In  its  appre 
hension,  judgment,  estimation,  thoughts,  devices,  and  de 
signs,  Micah  vii.  18,  Psalm,  cxix.  I^,  &c. 

Q.  How  is  our  mind  made  new  in  its  apprehension  ? — 
A.  It  now  apprehends  a  beauty,  lovehness,  honour,  and 
advantage  in  spiritual  things  ;  and  an  ugliness  and  danger 
in  sin.  Song  v.  10 — 16,  Isa.  vi.  5. 

Q.  How  is  our  mind  made  new  in  its  judgment  ?—A.  It 


OF    EFFECTUAL     CALLING.  153 

now  assents  to  God's  truths,  and  dissents  from  the  sugges- 
tions of  sin,  Satan,  and  the  world. 

Q.  How  is  our  mind  made  new  in  its  thoughts  ? — A. 
Now  our  meditation  is  in  God's  law ;  and  our  meditation 
of  him  is  sweet,  Psalm  civ.  34.  — 

Q.  How  is  our  mind  made  new  in  its  devices^  designs^ 
and  inquiries  ? — A.  We  now  enquire  what  we  shall  do  to 
be  saved  ;  when  God  will  come  to  our  soul ;  how  sin  may 
be  effectually  ruined  in  us,  &c.  Acts  xvi.  Psalm  ci. 

Q.  How  is  our  conscience  made  new  ? — A.  It  is  soften- 
ed by  Christ's  blood,  enlightened  by  his  Spirit,  and  stirs  up 
against  spiritual  wickedness,  and  to  spiritual  duties. 

Q.  Wherein  is  our  will  made  new  in  conversion  1 — A. 
In  its  inclination,  aim,  delight,  choice,  and  purpose. 

Q.  How  is  it  made  new  in  its  inclinations? — A.  Our 
will  is  now  freely,  powerfully,  and  constantly  inclined  to- 
wards God  in  Christ,  Psalm  xviii.  1,  and  xli.  1. 

Q.  How  is  our  will  made  new  with  respect  to  aim  ? — A. 
Now  its  chief  aim  is  to  be  like  God,  and  to  be  with  him ; 
and  to  promote  his  honour  in  the  world. 

Q.  How  is  our  will  made  new  as  to  delight  and  rest  ?— 
A.  Its  chief  delight  is  now  in  the  law  of  God,  and  in  fel- 
lowship with  him ;  and  not  in  worldly  honours,  riches,  or 
pleasures,  Psalm  iv.  17,  and  cxix.  16. 

Q.  How  is  our  will  made  new  in  its  choice  ? — A.  It  now 
chooseth  the  reality  of  religion  rather  than  the  shew  of  it, 
and  to  enjoy  and  obey  God  rather  than  any  other. 

Q.  How  is  our  will  made  new  in  its  purposes  ? — ^A.  It 
now  purposes  to  leave  all,  especially  secret  and  beloved  sins, 
and  to  practice  every  known  duty.  Psalm  cxix.  106. 

Q.  How  are  our  affections  made  new] — A.  They  are 
rightly  placed  and  rightly  bounded. 

Q.  How  are  our  affections  rightly  placed  1 — A.  Love  is 
set  upon  God,  and  hatred  against  sin,  &dc. 

Q.  How  are  our  lawful  affections  rightly  bounded  ? — 
A.  We  are  in  some  measure  determined  to  love  creatures 
in  that  degree  God's  law  requires,  and  out  of  regard  to  his 
authority  and  honour,  Matth.  x.  37,  Heb.  xiii.  1 . 

Q.  How  is  our  memory  made  new? — A.  It  is  weakened 
with  respect  to  things  sinful  and  trifling,  and  strengthened 
to  rememl>er  the  word  and  works  of  God. 

Q.  How  is  our  body  made  new  1 — A.  It  is  made  new  in 
its  use,  being  dedicated  to,  and  a  ready  instrument  in  the 
service  of  God,  Rom.  vi.  13. 


154  OP    EFFECTUAL    CALLING. 

Q.  How  is  our  conversation  made  new  ? — A.  We  now 

choose  the  fearers  of  God  for  our  companions,  are  concern- 
ed for  the  church  of  Christ,  and  zealous  in  good  works,  Psal. 
cxix.  63,  and  cxxxvii.  4,  5. 

Q.  What  is  the  necessity  of  this  great  change  1 — A.  Ex- 
cept we  be  thus  born  again,  we  cannot  enter  into  the  king' 
dom  of  God,  John  iii.  3.  5,  Rev.  xxi. 

Q.  Can  we  have  any  communion  with  God,  or  receive 
any  spiritual  blessing  without  this  change  1 — A.  No. 

Q.  What  is  all  our  religion,  if  we  want  this  great  change  1 
— A.  An  abomination  to  God,  Prov.  xv.  8. 

Q.  What  would  heaven  be  to  us  if  we  could  get  thither 
without  this  change — A.  The  holiness  of  it  would  make  it 
nauseous,  and  a  burden  to  us,  Rom.  viii.  7,  8. 

Q.  What  is  the  best  season  for  getting  this  great  change 
wrought  in  us  1 — ^A.  The  season  of  youth,  Prov.  viii.  17. 

Q,.  How  is  youth  the  fittest  season  of  conversation  ? — A. 
Then  our  lusts  are  less  strong,  conscience  more  easily  rous- 
ed, affections  more  pliable,  carnal  cares  less  heavy;  and  God 
hath  promised  special  encouragement  to  an  early  concern 
about  our  souls,  Eccl.  xii.  I,  Psalm  xxxiv.  11. 

Q.  What  special  encouragement  has  God  promised  to 
an  early  concern  about  our  souls? — A.  He  hath  said.  They 
that  seek  me  early  shall  find  me  ;  and  Suffer  little  children 
to  come  to  me,  «fec.  Prov.  viii.  17,  Mark  x.  14. 

Q.  Is  any  such  promise  made  to  such  as  wilfully  delay 
seeking  of  God  till  old  age  ? — A.  No ;  God  rather  says 
of  such.  They  shall  seek  me,  hut  they  shall  not  find  me,  Prov. 
i.  24—28. 

Q.  Hath  not  an  early  convert  more  time  to  get  commun- 
ion with  God  on  earth,  and  is  not  early  communion  with 
him  singularly  sweet  and  pleasant? — A.  Yes  ;  Jer.  ii.  2. 

Q.  Is  it  not  great  folly  and  madness  to  bestow  the  fiow- 
er  of  youth  upon  the  service  of  Satan  1 — A.  Yes. 

Q.  How  may  we  know  if  we  are  effectually  called  1 — A. 
If  we  love  all  that  bear  Christ's  image ;  count  ourselves 
vile  and  worthless  before  God  ;  and  desire  above  all  things 
to  be  like  him,  and  with  him,  I  John  iii.  16. 

Q.  What  is  our  duty  if  we  find  this  change  has  not  been 
wrought  in  us? — A.  Carefully  to  wait  on  the  ordinances  of 
God's  grace,  and  cry  for  the  Spirit  to  apply  them  with  pow- 
er unto  our  hearts,  Prov.  viii.  34,  Isa.  Iv.  1 — 3. 

Q.  What  is  our  duty  if  we  are  thus  changed  ? — A.  Great- 


OP    THE    BENEFITS    OF    UNION    TO    CHRIST.  155 

ly  to  bless  the  Lord  for  it ;  and  to  walk  in  holiness  as  the 
children  of  God,  Psalm  ciii.  1 — 6,  and  cxlv. 

Q..  32.  What  benefits  do  they  thai  are  effectually 
called  partake  of  in  this  life  7 

A.  They  that  are  effectually  called,  do,  in  this  life, 
partake  of  justification,  adoption,  sanctification,  and 
the  several  benefits  which  in  this  life  do  either  ac- 
company or  flow  from  them. 

Q.  What  is  the  fruit  of  our  union  with  Christ  in  our  ef- 
fectual calling? — A.   Communion  with  him. 

Q.  How  may  communion  with  Christ  be  distinguished  ? 
— A.  Into  communion  of  interest  and  of  intercourse. 

Q.  What  is  the  communion  of  intercourse  ? — A.  That 
near  intimacy  and  sweet  freedom  which  Christ  and  his  peo- 
ple have  with  one  another,  Isa.  Iviii.  9. 

Q.  What  is  the  communion  of  interestl — A.  Our  actu- 
al title  to,  and  possession  of  Christ  himself,  and  his  pur- 
chased blessings.  Song  ii.  16,  1  Cor.  i.  30. 

Q.  In  what  periods  are  we  made  sharers  of  his  bless- 
ings 1 — A.  In  this  life,  at  death,  and  at  the  resurrection. 

Q.  What  blessings  do  believers  share  of  in  this  life  1 — A. 
Of  justification,  adoption,  and  sanctification,  and  such  ben- 
efits as  in  this  life  flow  from  them,  Rom.  viii. 

Q.  How  are  the  benefits  which  believers  receive  from 
Christ,  connected  with  effectual  calling  1 — A.  They  all  flow 
from  our  union  with  Christ  obtained  in  it,  1  Cor.  i.  30. 

Q.  How  doth  justification  flow  from  union  to  Christ  1 — 
A.  By  our  union  to  Christ,  the  Lord  our  righteousness^  we 
become  the  righteousness  of  God  in  him^  2  Cor.  v.  21. 

Q.  How  doth  adoption  flow  from  union  to  Christ  1 — A. 
By  union  to  Christ,  the  Son  of  God,  we  are  made  the  chil- 
dren of  God  in  Christ  Jesus,  Gal.  iii.  26. 

Q.  How  doth  sanctification  flow  from  union  to  Christ  1 — 
A.  By  our  union  to  Christ  as  a  head  of  influence,  he   be 
comes  our  strength  and  satisfaction,  1  Cor.  i.  30. 

Q.  How  doth  a  happy  death  flow  from  this  union  1 — A. 
This  union  draws  our  departing  souls  to  Christ's  presence, 
and  renders  the  grave  a  perfumed  bed  for  our  bodies.  Rev. 
xiv.  13,  Isa.  xxvi.  19,  and  Ivii.  2. 

Q.  How  doth  our  happy  resurrection  flow  from  this 
union  ? — A.  Being  one  with  Christ,  the  reswrection  and  the 
life,  we  must  be  raised  as  members  of  his  body,  Isa.  xxvi. 

Q.  How   doth   our  eternal   happiness   flow  from  this 


156  OF   JUSTIFICATION. 

union? — A  Being  one  with  Christ,   the  eternal  life^  we 
must  live  forever  in  and  with  him,  Col.  iii.  3,  4. 

Q.  33.   What  is  jiistification? 

A.  Justilication  is  an  act  of  God^s  free  grace^ 
wherein  he  pardoneth  all  our  sins,  and  accepteth  us 
as  righteous  in  his  sight,  only  for  the  righteousness 
of  Christ,  imputed  to  us,  and  received  by  faith  alone. 

Q.  What  benefit  doth  first  in  order  flow  from  our  union 
to  Christ? — A.  Justification,  Rom.  viii.  30. 

Q.  What  in  general  is  meant  by  Justification? — A.  Not 
the  making  of  our  natures  holy ;  but  the  holding  and  de- 
claring of  our  persons  righteous  in  law. 

Q.  To  what  is  justification  opposed  in  scripture? — ^A. 
To  condemnation,  Prov.  viii.  15.  Rom.  viii.  1. 

Q.  Why  is  our  justification  called  an  act  ? — A.  Because 
it  is  perfected  in  an  instant.  « 

Q.  Who  is  the  author  of  our  justification? — A.  God  es- 
sentially in  the  person  of  the  Father,  Rom.  viii.  33. 

Q.  How  then  doth  Christ  as  a  Prince  exalted  give  re- 
mission of  sins? — A.  He  issues  forth  the  sentence  in  his 
Father's  name,  Acts  v.  31.  Mark  ii.  5.  10.  Isa.  liii.  11. 

Q.  How  doth  the  Spirit  justify  us? — A.  He  applieth  the 
righteousness  of  Christ,  and  justification  through  it,  to  our 
conscience,  1  Cor.  vi.  11.  Luke  xv.  22. 

Q,.  In  what  state  are  the  elect  before  justification  ? — A. 
Though  God  loves  them  with  an  everlasting  love,  and  his 
providence  secretly  makes  way  for  their  union  to  Christ; 
yet,  in  respect  of  the  law,  and  of  God  as  a  judge,  they  are 
in  a  state  of  wrath  and  condemnation,  Eph.  ii.  3. 

Q.  What  moves  God  to  justify  such  persons  ? — A.  His 
own  free  grace,  Rom.  iii.  24.  Eph.  i.  7. 

Q.  What  are  the  parts  of  our  justification  before  God  ? 
— A.  His  pardon  of  sin,  and  accepting  us  as  righteous. 

Q.  What  is  the  pardon  of  sin? — A.  God's  taking  away 
the  guilt  of  sin,  or  removing  our  obligation  to  punishment 
for  sin,  Rom.  viii.  1.  Psalm  xxxii.  1,  2. 

Q.  How  is  the  pardon  of  sin  described  in  scripture  ? — A. 
As  a  blotting  it  out,  forgiving,  covering,  and  remission  of 
iX, purging  it  away,  casting  it  behind  God^s  back,  or  into  the 
depths  of  the  sea,  &c.  Isa.  xliv.  22. 

Q.  What  sins  are  pardoned  in  justification? — A.  All 
our  sins,  past,  present,  and  to  come. 


OP    JUSTIFICATION.  157 

Q.  How  are  our  past  sins  pardoned? — A.  Their  guilt 
is  formally  removed  from  off  our  conscience,  Jer.  xxxiii.  8. 

Q.  How  is  the  sin  of  our  nature,  which  is  still  present, 
pardoned] — A  Justification  transhUes  us  from  under  the 
law  as  a  covenant,  so  that  our  indwelling  sin,  being  no 
longer  a  breach  of  that  covenant,  it  no  more  subjects  us  to 
eternal  wrath,  Rom.  viii.  I.  Jer.  1.  2Q.  Isa.  liv.  9. 

Q.  How  are  our  sins  committed  after  justification  par- 
doned in  ill — A.  Justification  prevents  the  imputation  of 
them  as  to  the  guilt  of  eternal  wrath,  Rom.  viii.  1. 

Q.  Do  not  our  sins  after  justification  deserve  eternal 
wrath,  as  well  as  those  before  it] — A.  Yes;  and  more  so. 

Q.  Can  then  these  sins  bring  us  under  God's  wrath  1 — 
A.  No ;  there  is  no  condemnation  to  them  who  are  in  Christ; 
and  he  has  sworn  he  will  not  he  wroth  with  them. 

Q.  Whence  does  this  proceed  1 — A.  From  our  being  no 
more  under  the  law  ofioorks,  which  denounceth  wrath. 

Q.  To  what  then  do  believers'  sins  bind  them  over  1 — A. 
To  fatherly  chastisement,  Psalm  Ixxxix.  32. 

Q.  Do  believers  need  the  pardon  of  indwelling  and 
actual  sin  every  day  they  live  % — A.  Yes ;  they  daily  need 
a  fathely,  but  no  new  legal  pardon,  Matth.  vi.  12. 

Q.  Wherein  does  a  fatherly  pardon,  and  the  legal  par- 
don in  justification,  differ  1 — A.  A  Legal  pardon  in  justifi- 
cation is  an  act  of  God  as  a  Judge,  forgives  sins  as  against 
the  covenant  of  works,  frees  from  obligation  to  eternal 
wrath,  change th  our  state,  and  is  the  source  o^  gospel-re- 
pentance ;  but  fatherly  pardon  is  an  act  of  God  as  a 
Father,  forgives  sins  committed  against  the  law  as  a  rule  of 
life,  frees  from  chastisement,  makes  no  change  in  our  state, 
and  is  the  consequence  of  gospel-repentance. 

Q.  How  prove  you  that  repentance  for  sin  is  not  a  con- 
dition of  our  pardon  in  justification  1 — A.  Because  repent- 
ance is  a  work  of  the  law,  by  which  none  can  be  justified  ; 
nor  can  an  unpardoned  sinner  perform  gospel-repentance, 
1  Cor.  XV.  56,  Rom.  viii.  7, 8,  Eph.  ii.  1 . 

Q.  Doth  not  a  legal  repentance  often  go  before  justifica- 
tion 1 — A.   Yes ;  but  that  is  an  abomination  to  God,  Isa.  i. 

Q.  What  scriptures  prove,  that  gospel-repentance  fol- 
lows our  legal  pardon  in  justification  ? — A.  Ezek.  xvi.  63, 
63,  and  xxxvi.  25,  31,  Luke  vii.  42,  47,  &c. 

Q,  How  do  you  prove  it  impossible  to  perform  gospel- 
repentance  before  justification  ? — A.  Till  the  curse  be  re- 
moved in  justification,  we  continue  under  the  reigning  pow- 
14 


158  OP    JUSTIFICATION. 

er  of  sin  ;  nor  can  we  turn  to,  but  flee  from  God  as  an  ene- 
my, till  his  pardoning  love  encourage  and  inflame  our 
heart,  and  melt  it  into  godly  sorrow  for  sin,  1  Cor.  xv.  56. 

Q.  How  then  is  repentance  sometimes  in  scripture  re- 
presented as  going  before  pardon  of  sin "? — A.  In  these  texts, 
Repentance  either  means  only  legal  repentance,  or  pardon 
must  be  understood  of  fatherly  pardon,  or  of  the  declara- 
tion of  our  pardon  at  the  last  day ;  or  the  connection  be- 
tween pardon  and  repentance  is  simply  affirmed. 

Q.  Can  there  be  any  pardon  without  true  repentance  1 — 
A.  No  ;  no  more  than  the  sun  can  rise  without  light. 

Q.  How  is  it  that  believers  can  repent  before  receiving 
fatherly  pardon  1 — A.  They  are  not  under  the  curse, 
which  is  the  strength  of  sin ;  nor  are  their  chastisements 
evidences  of  God's  wrath,  but  of  his  love,  Heb.  xii.  6.  11. 

Q.  Can  pardon  of  sin  be  the  whole  of  our  justification  1 
— A.  No  ;  for  it  includes  not  a  title  to  eternal  life. 

Q.  What  then  is  the  second  part  of  justification? — A. 
God's  accepting  us  as  perfectly  righteous  in  law. 

Q.  Wherein  do  pardon  and  acceptance  differ? — A. 
Pardon  sustains  us  as  innocent  in  law,  and  frees  us  from 
the  sentence  of  death  ;  but  acceptance  sustains  us  as  posi- 
tively and  perfectly  righteous  in  law,  and  entitles  us  to  eter- 
nal life,  Eph.  i.  6,  2  Cor.  v.  21. 

Q.  In  whose  sight  are  we  accepted  as  righteous? — A. 
In  the  sight  of  God  as  a  just  Judge,  2  Cor.  v.  21. 

Q.  How  can  God  sustain  us  as  perfectly  righteous  in 
law,  when  we  are  ungodly? — A.  He  sustains  us  as  righte- 
ous in  law  only  as  we  are  one  with  Christ,  Isa.  xlv.  24,  25. 

Q.  What  about  us  is  in  justification  accepted  as  truly 
and  perfectly  righteous  ? — A.  Our  persons. 

Q.  Is  not  a  foundation  laid  for  God's  acceptance  of  our 
good  works? — A.  Yes;  for  the  acceptance  of  all  the 
works  we  perform  in  faith,  which  is  the  bond  which  unites 
our  persons  to  Christ,  Isa.  Ivi.  7, 1  Cor.  xv.  38. 

Q.  Upon  what  ground  or  cause  doth  God  pardon  all 
our  sins,  and  accept  us  as  perfectly  righteous  ? — A.  Only 
for  the  righteousness  of  Christ,  Rom.  iii.  24. 

Q.  How  then  is  justification  an  act  of  free  grace? — A. 
God  freely  provides  and  bestows  this  righteousness  of  Christ 
upon  us,  2  Cor.  v.  21,  Isa.  Ixi.  10. 

Q.  How  do  you  prove  that  we  are  justified  only  for  the 
righteousness  of  Christ? — A.   The  scripture  declares  all 


OF  JUSTIFICATION.  159 

our  own  righteousness //^%  rags;    and  that  by  the  deeds 
of  the  law,  no  Jicsh  shall  be  justified  in  God^s  sight. 

Q.  What  is  the  righteousness  of  Christ  ? — A.  His  obe- 
dience and  suffering,  Phil.  ii.  8. 

Q,  How  is  it  ordinarily  distinguished? — A.  Into  his 
obedience  active  and  passive,  Dan.  ix.  4,  &c. 

Q.  What  is  his  active  obedience  ? — A.  His  hohness  of 
nature,  and  righteousness  of  life,  Rom.  v.  19. 

Q.  What  is  his  passive  obedience? — A.  His  satisfactory 
sufferings,  which  are  a  full  .compensation  for  all  the  injury 
done  to  the  honour  of  God  by  our  sin,  Eph.  v.  2. 

Q.  Why  are  Christ's  sufferings  called  obedience? — A. 
Because  he  suffered  willingly,  out  of  regard  to  God's  autho- 
rity, and  with  a  view  to  his  glory,  John  xvii.  6. 

Q.  Why  is  our  justifying  righteousness  called  the  right- 
eousness of  God  ? — A.  Because  God  the  Father  devised, 
accepted,  and  bestows  it ;  God*  the  Son  fulfilled  it ;  and 
God  the  Holy  Ghost  applieth  it,  Isa.  xlii.  21.  and  xlv.  24. 

Q.  Is  Christ's  righteousness  merely  the  price,  condition, 
and  meritorious  cause  of  our  justification,  as  it  is  of  our 
regeneration,  sanctification,  &:.c. — A.  No;  it  is  also  the 
matter  of  our  justification,  which  enters  into  it,  as  that  very 
righteousness  by  which  we  are  constituted  perfectly  right- 
eous before  God,  and  have  the  righteousness  of  the  law  ful- 
filled in  us,  Rom.  v.  19.  viii.  4.  and  x.  4. 

Q.  How  is  the  righteousness  of  Christ  applied  to  us  1 — 
A.  God  gives  and  imputes  it  to  us,  and  we  receive  it  by 
faith,  Isa.  xlv.  24,  xlvi.  13,  and  Ixi.  10. 

Q.  How  doth  faith  give  us  an  interest  in  the  righteous- 
ness of  Christ  ? — A.  It  receives  it  from  God  as  his  free 
gift ;  and  by  uniting  us  to  Christ  as  our  Husband,  gives  us 
an  interest  in  it  as  his,  Rom.  v.  17,  Phil.  iii.  9.  « 

Q.  What  mean  you  by  God's  imputing  the  righteousness 
of  Christ  1 — A.  His  accounting  it  to  us,  as  if  we  had  obey- 
ed the  law,  and  satisfied  the  justice  of  God  in  our  own  per- 
sons, Rom.  viii.  4,  2  Cor.  v.  21. 

Q.  How  prove  you  that  Christ's  righteousness  is  imputed 
to  us  ? — A.  The  scripture  declares,  that  it  is  unto  and  upon 
all  them  that  believe;  and  that  we  are  made  the  righteous- 
ness of  God  in  him,  Rom.  iii.  22,  2  Cor.  v.  21. 

Q.  How  prove  you,  that  Christ's  active  obedience  is  im- 
puted to  us? — A.  Because  otherwise  the  righteousness  of 
the  law  could  not  be  fulfilled  in  us ;  and  it  is  by  the  obedi" 


160  OF   JUSTIFICATION. 

ence  of  one  (Christ,)  many  are  made  righteous^  GaL  iii.  13, 
Rom.  viii.  4,  v.  19,  and  iii.  22.  24. 

Q..  How  can  Christ's  active  obedience  be  imputed,  when 
his  human  nature  owed  obedience  for  itself? — A.  Adam's 
owing  his  obedience  for  himself  hindered  not  the  imputa- 
tion of  it  to  his  seed  ;  moreover,  Christ's  obedience  imputed 
to  us,  being  an  obedience  to  the  law  as  a  broken  covenant 
of  works,  is  such  as  a  human  nature,  united  to  a  divine 
person,  could  never  owe  for  itself  Gal.  iv.  4,  5. 

Q.  Is  the  righteousness  of  Christ  itself,  or  only  its  effects, 
imputed  to  us  1 — A.  His  righteousness  itself  is  imputed,  and 
its  effects  are  imparted  to  us,  Rom.  v.  19. 

Q.  For  what  end  is  the  righteousness  of  Christ  imputed 
to  us  ] — A.  His  passive  obedience  is  imputed  to  found  our 
legal  security  from  eternal  death  ;  and  liis  active  to  found 
our  legal  title  to  eternal  life,  John  x.  10,  Rom.  v.  19. 

Q.  Is  Christ's  righteousness  imputed  partly  to  one  and 
partly  to  another  ;  or  his  active  and  passive  obedience  sepa- 
rately imputed,  the  one  to  procure  pardon,  and  the  other  ac- 
ceptance 1 — A.  No ;  his  whole  undivided  righteousness  is, 
in  both  its  parts,  jointly  imputed  to  every  believer  as  one 
complete  righteousness,  constituting  Yiiva perfectly  righteous 
before  God,  Isa.  Ixi.  10,  2  Cor.  v.  21. 

Q.  Upon  what  ground  is  the  righteousness  of  Christ  im- 
puted to  us  ] — A.  Upon  the  footing  of  our  union  to  him  as 
our  surety  and  husband,  Isa.  liii.  4,  5,  6.  11, 12. 

Q,.  In  what  do  the  imputation  of  our  sins  to  Christ's,  and 
that  of  his  righteousness  to  us,  differ? — A.  Our  sin  was  im- 
puted to  him,  that  he,  by  bearing  it  for  a  time,  might  de- 
stroy it ;  but  his  righteousness  is  imputed  to  us  that  he 
might  wear  it  for  ever,  Dan.  ix.  24. 

Q.  What  are  the  instrumental  causes  of  justification  ? — 
A.  The  gospel-promise  on  God's  part,  and  faith  on  ours. 

Q.  How  is  the  gospel  an  instrument  in  justification  1 — 
A.  It  reveals,  offers,  and  makes  over  to  us  Christ  and  his 
righteousness,  and  justification  through  it,  Isa.  xlv.  24. 

Q.  How  is  faith  an  instrument  in  our  justification  1 — A. 
It  receives  Christ's  person  and  righteousness,  and  justifica- 
tion through  it,  as  offered  in  the  gospel.  Gal.  ii.  16. 

Q.  Is  the  receiving  act  of  faith,  or  our  new  obedience, 
imputed  to  us  as  our  gospel-righteousness,  or  condition  of 
right  to  Christ's  righteousness  1 — A.  No  ;  only  the  righte- 
ousness of  Christ,  which  faith  receives,  is  imputed  in  our 
justification,  Rom.  iv.  5,  Isa.  xlv.  24,  Phil.  iii.  9. 


OP   JUSTIFICATION  161 

Q.  How  then  is  it  said,  Abraham  believed  God,  and  it 
was  imputed  to  him  for  righteousness  ? — A.  The  meaning 
is  not,  that  Abraham's  act  of  faith,  but  that  what  he  belief}- 
ed  on  was  imputed  to  him  for  righteousness. 

Q.  Is  faith  the  alone  instrument  of  justification  on  our 
side  1 — A.  Yes ;  we  are  justified  by  faith,  widiout  the  deeds 
of  the  law,  Rom.  iii.  28,  and  v.  1,  Phil.  iii.  8,  9. 

Q.  Are  all  our  good  works  and  resolutions  deeds  of  the 
law  t — A.   Yes  ;  for  they  are  all  obedience  to  it. 

Q.  How  then  is  it  said,  James  ii.  24.  Bi/  works  a  man 
is  justified,  and  not  by  faith  only  ? — A.  That  is  to  be  un- 
derstood of  the  justification  of  our  faith  before  men,  and 
not  that  of  our  persons  before  God. 

Q.  Can  we  be  justified,  and  yet  neglect  the  study  of 
good  works  ? — A.  No  ;  faith  without  works  is  dead. 

Q.  If  our  good  works  are  no  cause  of  justification,  what 
connection  have  they  with  it  1 — A.  They  flow  from  it,  and 
evidence  it,  and  testify  our  thankfulness  to  God  for  it,  James 
ii.  18,  Rom.  vii.  4. 

Q.  Is  not  faith  itself  a  good  work  ? — A.  Yes ;  but  it 
justifies  not  as  a  good  work,  but  only  as  an  instrument,  re- 
ceiving Christ  and  his  righteousness  for  justification  of  life. 
Acts  xxvi.  18,  Isa.  xlv.  24, 25,  Phil.  iii.  9. 

Q.  Why  hath  God  made  faith  alone  the  instrument  on 
our  part  in  justification  1 — A.  That  his  free  grace  might 
clearly  shine,  and  all  pride  and  boasting  of  men  be  ex- 
cluded. 

Q.  When  are  we  justified  ? — A.  The  sentence  of  justifi- 
cation was  conceived  in  the  mind  of  God  from  eternity  ;  but 
is  not  actually  applied  to  our  persons  and  conscience,  till 
the  moment  in  which  we  first  believe  in  Christ. 

Q.  How  doth  God  intimate  the  sentence  of  justification? 
— A.  In  the  powerful  application  of  his  promise  to  our  con- 
science ;  which  is  manifested  in  our  good  works :  and  he 
will  publicly  declare  it  at  the  last  day. 

Q.  .Were  believers  under  the  Old  Testament  justified  in 
the  same  manner  as  we  are  nowl — A.  Yes,  Isa.  xlv. 
24,  25. 

Q.  How  should  we  improve  the  doctrine  of  justification  ? 
— A.  By  renouncing  all  dependence  on  our  works,  and 
leaning  on  Christ  as  our  only  righteousness,  Phil.  iii.  9. 


14^ 


162  OP   ADOPTION. 

Q.  34.    What  is  adoption  7 

A.  Adoption  is  an  act  of  God's  free  grace,  whereby 
we  are  received  into  the  number,  and  have  a  right 
to  all  the  privileges  of  the  sons  of  God. 

Q.  What  is  in  general  meant  by  adoption  ? — A.  The 
taking  a  stranger  into  our  family,  and  dealing  with  him  as 
a  son  born  in  it,  Gen.  xv.  3. 

Q.  Wherein  doth  adoption  among  men  differ  from  God's 
adoption  of  children  1 — A.  Men  adopt,  because  they  want 
children,  or  see  something  lovely  in  the  adopted  ;  but  it  is 
not  so  with  God,  1  John  iii.  1. 

Q.  How  many  kinds  of  adoption  are  ascribed  to  God  \ 
— A.  Two  kinds,  common  and  special. 

Q.  What  is  God's  cojiimon  or  general  adoption  ? — A. 
His  taking  some  part  of  mankind  into  his  family  of  the  visi- 
ble church,  Rom.  ix.  4. 

Q.  What  is  the  badge  of  this  general  adoption  ? — A.  Cir- 
cumcision under  the  Old  Testament,  and  baptism  under 
the  New,  Gen.  xvii.  Matth.  xxviii.  19. 

Q.  What  is  God's  special  adoption  ? — A.  His  bringing 
a  child  of  the  devil  into  his  family  of  the  invisible  church, 
and  giving  him  a  right  to  all  the  privileges  of  the  sons  of 
God,  Col.  i.  13,  Gal.  iv.  5,  6,  2  Cor.  vi.  18. 

Q.  Whether  is  adoption  a  work  or  an  act  ? — A.  An  act. 

Q.  What  moves  God  to  adopt  any  of  mankind  1 — A. 
His  own  rich  and  free  grace,  1  John  iii.  1. 

Q.  Whose  children  are  those,  by  nature,  whom  God 
adopts  1 — A.  The  children  of  the  devil,  Eph.  ii.  2,  3. 

Q.  Are  these  men,  who  are  adopted  by  God  any  better 
in  themselves  than  those  who  are  not  1 — A .  No. 

Q.  What  then  moves  God  to  adopt  some,  and  pass  by 
others  no  worse  ? — A.  His  mere  good  pleasure,  Jer.  iii.  19. 

Q.  Whose  act  is  adoption  1 — A.  It  is  an  act  of  God  the 
Father,  Son,  and  Holy  Ghost,  Rom.  viii.  33. 

Q.  How  is  it  an  act  of  the  leather? — A.  He  predesti- 
nates us  to  the  adoption  of  sons,  Rom.  viii.  29. 

Q.  How  is  adoption  an  act  of  the  Son? — A.  He  gives 
us,  whom  he  redeemed  with  his  blood,  power,  or  privilege, 
to  become  the  sons  of  God,  John  i.  12. 

Q.  How  is  adoption  an  act  of  the  Holy  Ghost? — A.  He 
enters  into  our  souls  as  a  spirit  of  adoption,  and  makes  us 
cry,  Abba,  Father,  Rom.  viii.  15. 


OP   ADOPTION.  163 

Q.  What  is  the  price  or  meritorious  cause  of  our  adop- 
tion ? — A.  The  righteousness  of  Christ  alone. 

Q.  What  is  the  instrumental  cause  of  our  adoption  ? — 
A.  We  are  the  children  of  God  hy  faith  in  Christ  Jesus. 

Q.  How  is  faith  the  instrument  of  adoption? — A.  It 
unites  us  to  Christ,  in  whom  we  become  heirs  of  God. 

Q.  To  whom  is  adoption  intimated  \ — A.  To  holy  angels, 
and  to  the  adopted  persons  themselves,  Heb.  i.  14. 

Q.  Why  is  it  intimated  to  the  angels? — A.  That  they 
may  rejoice  over,  and  minister  to  the  new  heirs  of  God. 

Q.  How  is  it  intimated  to  the  adopted  persons  them- 
selves?— A.  By  the  Spirit's  bearing  witness  with  their  spi- 
rits that  they  are  the  children  of  God,  Rom.  viii.  16.  26. 

Q.  What  honour  have  those  whom  God  adopts? — A. 
They  are  received  into  the  nunU^er  of  his  children. 

Q.  What  happiness  have  those  whom  God  adopts  ? — A. 
They  have  a  right  to  all  the  privileges  of  the  sons  of  God, 
Rom-  viii.  17,  Rev.  xxi.  7,  1  Cor.  iii.  22. 

Q.  Wherein  doth  our  right  to  these  privileges  given  us 
in  justification,  and  that  given  us  in  adoption,  differ  ? — A. 
The  right  given  us  in  justification  is  a  law-right  of  purchase; 
but  that  in  adoption  is  a  right  of  inheritance. 

Q.  To  what  privileges  have  the  sons  of  God  a  right  ? — 
A.  A  new  name ;  new  honour ;  a  new  spirit ;  God's  fa- 
therly protection,  provision,  correction,  direction,  and  hear- 
ing their  prayers  ;  spiritual  liberty  ;  boldness  and  famiharity 
with  God  ;  and  an  everlasting  inheritance. 

Q,  What  was  God's  children's  old  and  former  name  ? — 
A.  It  was  rebellious,  strangers,  foreigners,  unrighteous, 
children  of  wrath,  of  disobedience,  and  o^the  devil,  having 
no  hope,  without  God  and  Christ  in  the  world. 

Q.  What  new  name  are  God's  children  called  by? — A. 
Christ's  new  name  is  written  on  them,  Rev.  iii. 

Q,.  How  is  Christ's  new  name  written  on  them  ? — A. 
They  are  called  the  redeemed  of  the  Lord,  and  the  righte- 
ousness of  God  in  him  ;  the  sister,  spouse,  love,  and  dove 
of  Christ,  &c.  Isa.  Ixii.  4. 12,  Song  v.  2. 

Q.  How  is  this  new  name  put  on  them  ? — A.  It  is  con- 
veyed to  them  in  the  sentence  of  their  pardon. 

Q.  Are  we  then  quickened,  united  to  Christ,  justified, 
and  adopted,  in  the  same  moment  of  time,  and  by  means 
of  the  same  word  of  promise  ? — A.  Yes. 

Q.  What  new  honour  do  God's  children  receive? — A. 
They  are  made  kings  and  priests,  unto  God,  Rev.  i.  6. 


164  OP   ADOPTION. 

Q.  What  new  spirit  of  adoption  have  theyl — A.  The 
spirit  of  Christ  dwells  in  them,  Rom.  viii.  9. 

Q.  Whether  does  the  Holy  Ghost  dwell  in  them  in  his 
person,  or  in  his  influence  1 — A.  In  both,  2  Tim.  i.  14. 

Q.  How  can  the  one  person  of  the  Spirit  dwell  in  each 
believer  1 — A.  His  person  is  every  where,  and  he  dwells  in 
all  believers  as  the  one  mystical  body  of  Christ. 

Q.  Of  what  use  is  the  Spirit  of  adoption  to  believers  1 — 
A.  To  sanctify,  direct,  comfort,  and  assist  them. 

Q.  What  divine  protection  have  God's  children  1 — A. 
God's  fatherly  eye  is  still  on  them,  his  arms  about  them, 
and  his  angels  surround  them,  Psalm  xxxiv. 

Q.  Of  what  use  are  angels  to  the  children  of  God  1 — A. 
They  attend,  guard,  support,  and  direct  them. 

Q.  What  provision  ha^^  God  made  for  his  children  1 — 
A.  All  things  necessary  for  their  soul  and  body. 

Q.  What  provision  is  secured  by  promise  for  their  bo- 
dies 1 — A.  Bread  and  water,  Isa.  xxxiii.  16. 

Q.  Why  is  no  better  provision  secured  for  their  bodies  1 
— A.  To  wean  them  from  this  world,  and  make  them  feed 
more  largely  on  their  spiritual  provision,  2  Cor.  iv.  7. 

Q.  What  is  provided  for  the  souls  of  God's  children  1— 
A.  All  the  fulness  of  God,  Eph.  iii.  19,  1  Cor.  xv.  28. 

Q.  What  spiritual  food  is  provided  for  believers'  souls  t 
— A.  The  flesh  and  blood  of  Christ,  John  vi.  53 — 57. 

Q.  What  clothing  is  provided  for  believers'  souls'? — A. 
The  righteousness  and  image  of  Christ,  Rom.  xiii.  14. 

Q.  What  bed  hath  God  provided  for  his  children's  souls  1 
— A.  His  bosom  of  love,  and  covenant  of  grace.  Song  i.  15. 

Q.  What  house  is  provided  for  their  souls  1 — A.  God  in 
Christ,  and  the  heavenly  mansions. 

Q.  What  teachers  are  assigned  to  their  souls'? — A.  God 
their  Father,  Christ  their  brother,  the  Spirit  their  guest, 
and  ministers  their  servants,  Isa.  xlviii.  17. 

Q.  What  direction  have  God's  children  a  right  to  1 — A. 
To  God's  gracious  leading  and  drawing  of  them  in  the 
paths  of  duty  and  happiness,  Psalm  Ixxiii.  24. 

Q.  What  correction  have  God's  children  a  right  to "? — 
A.  To  the  rod  of  both  outward  and  spiritual  troubles. 

Q.  What  moves  God  to  correct  his  children  for  their 
faults'? — A.  His  great  love  to  them,  Heb.  xii.  6 — 11. 

Q.  How  may  we  know  if  our  afflictions  spring  from 
God's  love  ? — A.  If  they  are  attended  with  resignation  to 
his  will,  and  earnest  desire  after  holiness,  Heb.  xii.  6.  10. 


OP    SANCTIPICATION.  105 

Q.  For  what  end  doth  God  correct  his  children  ? — A. 
To  drive  folly  out  of  their  hearts,  and  make  them  partakers 
of  his  holiness,  Heb.  xii.  10,  11,  Isa.  xxvii.  9. 

Q.  How  should  believers  behave  when  God  corrects 
them  1 — A.  They  should  neither  despise  his  chastening,  nor 
faint  under  it,  Heb.  xii.  5,  Job  v.  17. 

Q.  What  is  meant  by  God's  hearing  of  their  prayers  ? — 
A.  His  kindly  accepting  and  answering  of  them. 

Q.  What  spiritual  liberty  have  the  children  of  God  1 — A. 
Freedom  from  the  power  of  sin,  Satan,  death,  and  the  law 
as  a  covenant ;  and  sweet  pleasure  in  running  a  course  of 
obedience  to  the  law  as  a  rule.  Psalm  cxvi.  16. 

Q.  To  what  spiritual  boldness  have  believers  a  right  ? — 
A.  They  may  boast  in  God  as  their  own,  and  boldly  seek, 
and  firmly  expect  all  his  blessings,  Psalm  Ixii. 

Q.  What  is  the  ground  of  our  holy  boldness  towards 
God? — A.   Christ's  righteousness  and  intercession. 

Q.  To  what  familiarity  with  God  have  believers  a  right  ? 
— A.  They  may  freely  represent  their  case  to  him  as  a 
Father,  whose  ear  is  open  to  hear,  and  his  heart  full  of  pity 
to  them ;  and  may  take  his  word  as  a  Father's  language  to 
them,  Job  xxiii.  3 — 6.  Song  ii.  8 — 13. 

Q.  Of  what  inheritance  are  God's  children  heirs'? — A. 
Of  salvation,  righteousness,  God,  and  glory. 

Q.  By  what  marks  are  God's  children  distinguished  1 — 
A.  By  a  desire  to  be  like  God,  their  Father,  in  holiness,  to 
be  in  his  company,  and  hear  his  voice;  zeal  for  his  honour ; 
and  a  love  to  all  his  children,  ordinances,  <fcc. 

Q.  How  sliould  we  improve  this  benefit  of  adoption? — 
A.  By  refusing  to  be  at  ease  till  we  possess  it ;  and  by 
wondering  at  the  love  of  God  manifested  in  it,  &c. 

Q,.  35.  What  is  sanctification? 

A.  Sanctification  is  the  work  of  God's  free  grace, 
whereby  we  are  renewed  in  the  whole  man,  after 
the  image  of  God,  and  are  enabled  more  and  more 
to  die  unto  sin,  and  live  unto  righteousness. 

Q.  What  doth  our  sanctification  generally  include? — A. 
Our  being  made  holy  in  nature,  and  separated  from  the 
world  to  the  holy  service  of  God,  Ezek.  xxxvi.  26,  27. 

Q.  Are  our  justification  and  sanctification  inseparably 
linked  together? — A.   Yes;   Isa.  Ixii.  12.  1  Pet.  i.  2. 

Q.  Wherein  are  justification  and  sanctification  linked  to- 


166  OP    SANCTIFICATION. 

gether? — A.  In  God's  decree  and  promise,  in  the  offices 
of  Christ,  and  end  of  his  death,  in  the  gospel-offer,  and  the 
experience  of  all  believers,  1  Cor.  i.  30. 

Q.  Doth  our  sanctification  depend  on  our  justification 
and  adoption? — A.  Yes  ;   as  its  root  and  spring. 

Q.  How  doth  sanctification  depend  on  justification? — A, 
It  is  the  native  fruit  of  the  removal  of  our  guilt,  and  a  ne- 
cessary part  of  the  happiness  to  which  we  are  adjudged  in 
justification,  Acts  xxvi.  18.  Psalm  cxvi.  16. 

Q.  How  doth  sanctification  depend  on  adoption? — A.  It 
is  the  natural  fruit  of  God  our  Father  his  holy  Spirit 
dwelling  in  us,  1  Cor.  vi.  11.  2  Cor.  vi.  18.  and  vii.  1. 

Q.  Wherein  doth  justification  and  sanctification  differ? 
— A.  In  their  nature,  order,  matter,  form,  properties,  sub- 
ject, extent,  ingredients,  evidence,  relation  to  sin,  to  the 
law,  to  God,  to  the  offices  of  Christ,  and  their  use  to  be- 
lievers. 

Q.  How  do  they  differ  in  their  nature  1 — A.  Justification 
changes  our  law  state  ;  sanctification  changes  our  heart 
and  life,  Ezek,  xxxvi.  25,  26,  27. 

Q.  How  do  they  differ  in  their  order  ? — A.  Justification 
is  first ;  and  sanctification  follows  as  the  fruit  of  it. 

Q.  How  do  they  differ  in  their  matter  ? — A .  The  righte- 
ousness of  Christ  imputed  is  the  matter  of  justification ;  but 
the  grace  of  Christ  implanted  in  our  heart  is  the  matter  of 
sanctification,  John  i.  16.  29. 

Q.  How  do  they  differ  in  their  form? — A.  Justification 
is  an  act ;  but  sanctification  is  a  work. 

Q.  How  do  they  differ  in  their  properties  ? — A.  Justifi- 
cation is  constantly  equal  in  all  believers,  and  perfect  at 
first ;  but  sanctification  is  unequal  in  different  believers,  and 
in  the  same  believers  at  different  times,  and  is  never  perfect 
in  any  till  death,  Rom.  viii.  1.  1  John  ii.  13. 

Q.  How  do  they  differ  in  their  subject  ? — A.  The  righte- 
ousness of  justification  is  subjectively  in  Christ,  and  on  be- 
lievers as  a  robe  ;  but  sanctification  is  in  believers  as  a  new 
nature,  Rom.  iii.  22.  2  Pet.  i.  4. 

Q.  How  do  they  differ  in  their  extent? — A.  Though 
justification  respect  our  whole  person,  yet  it  especially  af- 
fects our  conscience  ;  but  sanctification  equally  affects  our 
whole  man,  Heb.  ix.  14.  1  Thess.  v.  23. 

Q.  How  do  they  differ  in  their  ingredients  ? — A.  In  jus- 
tification onli/  the  love  of  God  is  manifested  to  us ;  but  in 
sanctification  our  love  to  God  is  also  manifested. 


OP    SANCTIFICATION.  167 

Q.  How  do  they  cUffer  in  their  evidence  ? — A.  Justifica- 
tion is  in  itself  a  most  secret  act ;  but  sanctification  is  an 
evidence  of  our  justification. 

Q.  How  do  they  differ  in  their  relation  to  sin  ? — A.  Jus- 
tification removes  the  guilt  of  sin ;  but  sanctification  re- 
moves the  fihh,  Ezek.  xxxvi.  25,  26,  27. 

Q.  How  do  they  differ  in  their  relation  to  the  law  ? — A. 
Justification  frees  us  from  the  law  as  a  covenant ;  sanctifi- 
cation conforms  us  to  the  law  as  a  rule. 

Q.  How  do  they  differ  in  their  relation  to  God  ? — A. 
Justification  instates  us  in  God's  favour ;  sanctification  con- 
forms us  to  his  image,  Rom.  viii.  1,  and  xii.  2. 

Q.  How  do  they  differ  in  their  relation  to  the  offices  of 
Christ  1 — A.  Justification  is  immediately  founded  on  the 
righteousness  of  Christ  as  a  priest ;  sanctification  immedi- 
ately flows  from  the  subduing,  ruling,  and  defending  influ- 
ence of  Christ  as  a  king,  2  Cor.  v.  21,  Psalm  ex.  3. 

Q.  How  do  they  differ  in  their  use  to  believers  ? — ^A. 
Justification  frees  us  from  hell,  and  entitles  us  to  heaven  ; 
sanctification  makes  us  meet  for  heaven. 

Q.  Is  it  very  dangerous  to  confound  justification  with 
sanctification  1 — A.  Yes  ;  for  it  either  tempts  them  to  turn 
the  grace  of  God  into  sloth  and  hcentiousness,  or  place  their 
own  holiness  in  the  room  of  Christ's  righteousness  ;  and  it 
leads  believers  into  the  practical  error  of  judging  their  state 
by  their  frame,  Jude  4,  Rom.  x.  3. 

Q.  Whose  work  is  our  sanctification  1 — A.  It  is  the 
work  of  God's  Spirit,  1  Cor.  vi.  11. 

Q.  Is  it  not  also  the  work  of  the  Father  and  Son  t — A. 
Yes ;  but  they  work  it  by  the  Spirit,  Phil.  ii.  13. 

Q.  Cannot  believers,  who  have  received  grace,  sanctify 
themselves] — A.  No  ;  without  Christ  they  can  do  nothing. 

Q.  Do  not  believers'  good  works  deserve  God's  sanctify- 
ing grace  1 — A.  No ;  when  we  have  done  all  we  are  but 
unprofitable  servants,  Luke  xvii.  10. 

Q.  What  then  moves  God  to  sanctify  his  people  1 — A. 
His  own  free  grace,  reigning  through  the  righteousness  of 
Christ,  Titus  iii.  5,  Rom.  v.  21. 

Q.  How  may  our  sanctification  be  distinguished  1 — A. 
Into  sanctification  of  nature,  and  sanctification  of  life,  2 
Cor.  vii.  1,  Matth.  v.  17,  Ezek.  xxxvi.  27. 

Q.  What  is  sanctification  of  nature  ? — A.  The  renew- 
ing of  our  whole  man  after  the  image  of  God. 


168  OP    SANCTIFICATION. 

Q.  After  what  pattern  is  our  whole  man  renewed  in 
sanctification  ? — A.  After  the  image  of  God,  Eph.  iv. 

Q.  Whose  image  is  defaced  in  our  sanctification? — A. 
The  image  of  the  devil,  and  fallen  Adam. 

Q.  Wherein  doth  the  renewing  of  our  whole  man  in 
sanctification  differ  from  the  renewing  of  it  in  effectual 
calling? — A.  In  effectual  calling  the  renewing  is  begun, 
and  the  new  creature  is  begotten  and  born  in  us ;  but  in 
sanctification  this  renewing  is  carried  on  more  and  more, 
till  our  new  nature  become  fully  perfect,  Prov.  iv.  18. 

Q.  What  is  the  fruit  of  sanctification  of  nature? — A. 
Sanctification  of  our  life.  Matt.  v.  17,  and  vii.  17. 

Q.  What  do  you  mean  by  sanctification  of  life  ? — A. 
Our  being  enabled  more  and  more  to  die  unto  sin,  and  live 
unto  righteousness,  Rom.  vi.  11,  and  viii.  13. 

Q.  Wherein  do  sanctification  of  nature  and  life  diflfer  ? 
—A.  The  first  strengthens  us  in  holy  and  gracious  dispo- 
sitions ;  but  in  the  last  we  exert  that  strength  in  holy 
thoughts,  words  and  actions.  Matt.  xii.  35. 

Q.  What  are  the  parts  of  sanctification  of  life  ? — A. 
Our  dying  to  sin,  and  living  to  righteousness. 

Q.  What  is  meant  by  our  dying  to  sin  ? — A.  Our  ceas- 
ing more  and  more  from  the  love  and  practice  of  it. 

Q.  Do  not  the  remains  of  sin  in  our  whole  man  oppose 
this  death  ? — A.  Yes  ;  most  vigorously,  Rom.  vii.  23. 

Q.  How  do  they  oppose  it? — A.  By  secret  lusting,  and 
violent  fighting  against  grace  in  our  heart.  Gal.  v.  17. 

Q.  Doth  indwelling  sin  ever  prevail  against  our  grace  ? 
— A.   Yes;  very  often,  and  very  far,  Rom.  vii.  19.  23. 

Q.  How  far  may  indwelling  sin  prevail  against  our 
grace? — A.  So  far  as  to  bring  it  to  the  brink  of  destruc- 
tion, and  keep  it  long  so,  Rom.  vii.  23. 

Q.  Can  indwelling  sin  utterly  destroy  our  grace  ? — A. 
No  ;  however  small  and  weak  it  be.  Job  xvii.  9. 

Q.  Why  so  ? — A.  Not  because  our  grace  itself  is  strong- 
er than  sin  ;  but  because  God  is  the  strength  of  our  grace. 

Q.  If  God  be  the  strength  of  our  grace,  how  can  sin 
ever  prevail  against  it? — A.  God  often  hides  himself:  and 
we  neglect  to  improve  his  strength  for  subduing  sin. 

Q.  Whether  doth  sin  or  grace  prevail  at  last  ? — A.  Al- 
ways grace,  Rom.  viii.  13.  37,  Prov.  iv.  18. 

Q.  Who  assist  sin  in  its  opposition  to  implanted  grace  ? 
— A.  Satan  and  the  world,  Eph.  vi.  1  John  v.  4. 

Q.  Who  assists  our  new  nature  or  grace  in  its  exercise  ? 


OP    SANCTIPICATION.  169 

— A.  The  Spirit  of  God,  by  whom  we  mortify  and  kill  the 
deeds  of  our  body,  or  remainders  of  lust,  Rom.  viii.  13. 

Q.  May  there  not  be  an  inward  struggle  with  sin,  where 
there  is  no  real  grace  % — A.  Yes ;  it  is  often  so. 

Q.  Wherein  doth  this  differ  from  the  struggle  between 
sin  and  grace  in  believers  1 — A.  In  unbehevers  the  struggle 
about  sin  is  only  between  the  mind  or  conscience,  and  the 
will  and  affections  ;  but  in  believers  the  inclination  to  good 
in  the  will  and  affections  strives  against  the  inclination  to 
evil  in  the  same  faculties. 

Q.  What  is  meant  by  our  living  to  righteousness  ? — A. 
Our  becoming  more  in  love  with  it,  and  more  constant  and 
active  in  the  practice  of  it,  Job  xvii.  9. 

Q.  To  what  righteousness  do  believers  live  ? — A.  To  a 
continued  obedience  to  all  God's  commands. 

Q.  In  what  manner  do  we  die  to  sin  and  live  to  righte- 
ousness 1 — A.  By  degrees,  or  more  and  more. 

Q.  Can  we  die  to  sin  or  live  to  righteousness  of  ourselves? 
— A.  No ;  the  Spirit  of  God  must  enable  us  to  do  it,  Ezek. 
xxxvii.  27,  John  xv.  5. 

Q.  How  doth  the  Spirit  enable  us  to  die  to  sin,  and  live 
to  righteousness  1 — A.  By  conveying  new  strength  through 
the  promise  into  our  heart,  and  by  stirring  us  up  to  the 
study  of  more  holiness,  2  Cor.  vii.  1,  Rom.  viii.  13. 

Q.  Is  the  work  of  our  sanctification  often  interrupted  1 
— A.  Yes,  in  our  apprehension;  but  God  still  carries  on 
his  work,  even  by  means  of  the  prevalency  of  sin. 

Q.  When  is  our  sanctification  in  heart  and  life  complet- 
ed?—A.  At  death,  Heb.  xii.  23,  Eph.  v.  27. 

Q.  Why  doth  God  suffer  sin  to  remain  in  his  people  till 
death  1 — A.  To  shew  the  riches  of  his  grace  in  pardoning 
so  mucl\  sin  ;  to  try  and  exercise  their  grace ;  to  render 
heaven  more  sweet ;  and  that  sin  may  die  in  them  in  a  lin- 
gering manner,  as  Christ  did,  Rom.  v.  20,  21. 

Q.  From  what  about  Christ  doth  our  sanctification  flow  ? 
— A..  From  his  death  and  resurrection,  Rom.  vi.  4. 

Q.  How  doth  it  flow  from  his  death  1 — A.  His  death  pur- 
chased it ;  and,  when  applied  to  our  conscience,  frees  us 
from  the  curse  of  the  law,  which  is  the  strength  of  sin,  and 
stirs  us  up  to  the  love  of  God,  2  Cor.  v.  14,  15. 

Q.  How  doth  it  flow  from  his  resurrection? — A.  In  his 
resurrection  he  took  possession  of  spiritual  life  for  his  peo- 
ple, to  be  bestowed  on  them,  Rom.  vi.  4,  5,  0. 

15 


170  OP   ASSURANCia. 

Q.  What  is  the  instrument  of  our  sanctification  ? — A. 
Faith  in  Christ  Jesus,  Acts  xxvi.  18. 

Q.  How  doth  faith  sanctify  us  ? — A.  By  receiving  the 
comfort  and  cleansing  virtue  of  the  promises  into  our  hearts, 
2  Cor.  vii.  1,  John  xv.  4,  and  xvii.  17. 

Q.  What  is  the  only  rule  of  our  sanctification  1 — A.  The 
holy  law  of  God,  Psalm  cxix.  1.  9. 

Q.  What  pattern  must  we  study  to  imitate  in  our  sancti- 
fication 1 — A.  The  example  of  God  and  Christ. 

Q.  Why  is  our  sanctification  necessary  1 — A.  Not  to  be 
a  condition  of  our  salvation  ;  but  to  evidence  our  faith  and 
union  to  Christ,  glorify  God,  adorn  our  profession,  promote 
our  peace  of  conscience,  make  us  meet  for  heaven,  gain 
others  to  Christ,  &c.,  Matth.  v.  17. 

Q.  What  are  the  chief  motives  to  sanctification? — A. 
The  holiness,  command,  and  love  of  God ;  Christ's  dying 
to  save  and  sanctify  us  ;  and  the  great  dignity  of  holiness, 
1  Peter  i.  16, 1  John  iv.  19,  Titus  ii.  14. 

Q.  Is  sanctification  a  great  privilege,  as  well  as  duty  ? — 
A.  Yes  ;  it  is  a  great  duty  as  required  from  us  by  the  law; 
and  a  rich  privilege  as  promised  in  the  gospel,  and  produced 
in  us  by  the  Holy  Spirit,  Phil.  ii.  12,  13. 

Q.  How  prove  you,  that  sanctification  is  a  most  excel- 
lent privilege  and  duty? — A.  It  is  the  end  of  Christ's  oflfi- 
ces,  death,  and  exaltation  ;  and  of  our  election,  eflTectual 
calling,  justification,  and  adoption  ;  and  of  all  the  work  of 
the  Spirit ;  and  of  all  the  precepts,  promises,  and  providen- 
ces of  God,  Titus  ii.  14,  Heb.  ii.  10,  11,  &c. 

Q.  What  are  some  marks  of  our  sanctification? — A.  A 
deep  sense  of  our  vileness,  a  love  to  God's  law,  and  an  ear- 
nest desire  after  growth  in  grace.  Job  xl.,  &.c. 

Q.  How  should  we  study  sanctification  ? — A.  By  mak- 
ing sure  our  union  to  Christ ;  by  watchfulness  against  sin  ; 
and  a  believing  attendance  on  God's  ordinances,  in  order  to 
gain  more  near  communion  with  Christ. 

Q,.  36.  What  tire  the  benefits  ichich  in  this  life  do  ac^ 
company  or  flovj  from  justification^  adoption  and 
sanctification. 

A.  The  benefits  which  in  this  life  do  accompany  or 
flow  from  justification,  adoption,  and  sanctification, 
are  assurance  of  God's  love,  peace  of  conscience,  joy 


OP    ASSURANCE.  171 

in  the  Holy  Ghost,  increase  of  grace,  and  perseverance 
therein  to  the  end. 

Q.  Do  justification,  adoption,  and  sanctification  come 
alone  to  the  people  of  God  1 — A.  No ;  many  rich  blessings 
attend  and  flow  from  them,  Rom.  v.  1.5. 

Q.  What  benefits  flow  from  the  knowledge  of  our  justifica- 
tion, adoption,  and  sanctification  ? — A.  Assurance  of  God's 
love,  peace  of  conscience,  and  joy  in  the  Holy  Ghost,  Rom. 
xiv.  17. 

Q.  What  benefits  flow  from  the  being  of  our  justifica- 
tion, adoption,  and  sanctification  1 — A.  Increase  of  grace, 
and  perseverance  in  it,  Prov.  iv.  18. 

Q.  Have  all  beUevers  always  assurance  of  God's  love, 
peace  of  conscience,  and  joy  in  the  Holy  Ghost  1 — A.  They 
have  them  always  in  the  root,  but  ofi;en  want  the  sensible 
experience  of  them,  Isa.  liv.  8.  13. 

Q.  How  many  kinds  of  assurance  of  God's  love  may 
believers  have? — A.  Two;  an  assurance  of  faith,  and  an 
assurance  of  sense.  Job  xiii.  15,  Song  ii.  16. 

Q.  In  what  do  the  assurance  of  faith,  and  that  of  sense, 
differ  ? — A.  The  assurance  of  faith  is  a  firm  persuasion  of 
God's  love  to  us,  founded  on  his  promise  ;  the  assurance  of 
sense  is  a  persuasion  that  we  have  already  tasted  of  his 
love,  Heb.  xi.  1.  13,  1  John  v.  9,  10.  20. 

Q.  Have  all  behevers  the  assurance  of  faith? — A.  Yes  ; 
they  all  have  it  in  some  measure.  Song  viii.  5. 

Q.  Have  all  believers  the  assurance  of  sense  1 — A.  No ; 
many  want  it ;  and  such  as  have  once  obtained  it,  may 
again  lose  it  for  a  time,  Heb.  ii.  15,  Psal.  Ixxvii. 

Q.  Do  assured  believers  see  God's  love  in  the  whole  bene- 
fits of  justification,  adoption,  and  sanctification  ? — A.  Yes; 
they  see  his  love  to  be  the  source,  matter,  and  end  of  these 
privileges,  1  John  iii.  1,2,  Rev.  i.  6. 

Q.  How  prove  you,  that  believers  may  attain  sensible 
assurance  of  God's  love  ? — A.  God  commands  us  to  seek 
it ;  hath  given  many  marks  to  try  ourselves  by  ;  and  many 
saints,  as  David,  &c.  have  attained  it,  2  Pet.  i.  10. 

Q.  By  what  means  is  assurance  of  sense  maintained  1 — 
A.  By  a  holy  walk,  dihgent  self  examination ;  and  espe- 
cially by  the  Spirit's  bearing  witness  with  our  spirits^  that 
we  are  the  children  of  God,  Rom.  viii.  13.  16. 

Q.  What  may  comfort  believers  when  they  have  lost  the 


172  OP    PEACE    OF    CONSCIENCE. 

assurance  of  sense  1 — A.  That  God's  love  is  unchangea- 
ble, and  will  again  be  manifested,  Mai.  iii.  6. 

Q.  Doth  God  always  love  believers  alike? — A.  He 
always  loves  their  persons  alike,  but  not  their  works. 

Q.  Why  doth  he  not  always  love  their  works  equally  ? — 
A.  Because  frequently  their  works  are  sinful ;  and  such  as 
are  good,  are  not  equally  good.  Gen.  xxvii.  and  xxxii. 

Q.  Doth  God  always  evidence  his  love  to  believers  in 
the  same  manner? — A.  No;  he  sometimes  manifests  his 
love  in  correcting,  and  sometimes  in  comforting  them,  Heb. 
xii.  6,  Isa.  liv.  11. 

Q.  How  may  sensible  assurance  of  God's  love  be  reco- 
vered when  lost  1 — A.  By  the  lively  exercise  of  faith,  by  re- 
pentance of  our  sin,  by  justifying  God's  hiding,  and  by 
waiting  and  praying  for  new  tokens  of  his  love,  Micah  vii. 

Q.  What  is  the  advantage  of  sensible  assurance  of  God's 
love  1 — A.  It  stirs  up  to  duty,  comforts  under  trials,  and  fills 
our  hearts  with  love  to  God,  Rom.  i.  1 — 5. 

Q.  May  not  men  falsely  persuade  themselves  that  God 
loveth  them  when  he  doth  not  ? — A.  Yes  ;  many  do  so. 

Q.  In  what  do  true  and  false  assurance  differ  ? — A.  True 
assurance  humbles  men,  begets  ardent  desires  after  holi- 
ness and  communion  with  God,  stirs  up  to  all  known  duty, 
and  loveth  to  be  tried ;  but  false  assurance  encourageth 
pride,  sloth,  and  sin,  and  shuns  trial,  Isa.  vi.  5. 

Q.  What  is  peace  of  conscience  ? — A.  A  holy  quiet  of 
mind  arising  from  the  views  of  our  being  in  favour  with  God, 
Rom.  V.  1,  Psalm  cxiv.  7. 

Q.  Can  unbelievers  have  true  peace  of  conscience  ? — A. 
No  ;  but  many  of  them  have  a  false  peace,  Isa.  Ivii.  21. 

Q.  In  what  do  true  and  false  peace  of  conscience  differ  1 
— A.  True  peace  of  conscience  strongly  stirs  up  against 
sin;   false  peace  encourageth  in  sin,  2  Cor.  i.  12. 

Q.  Doth  all  true  peace  of  conscience  flow  from  justifica- 
tion, adoption,  and  sanctification  1 — A.   Yes,  Rom.  v.  1. 

Q.  When  have  we  the  peace  which  flows  from  justifica- 
tion ? — A.  When  our  conscience,  sprinkled  with  the  blood 
of  Christ,  is  set  free  from  the  fears  of  God's  revenging 
wrath,  Heb.  x.  22. 

Q.  When  have  we  that  peace  which  flows  from  adop- 
tion?— A.  When  we  calmly  view  God  as  our  Father  in 
Christ. 

Q.  When  have  we  that  peace  which  flows  frow  sancti- 


OP   JOY   IN   THE    HOLY   GHOST.  173 

fication  *? — A.  When  our  conscience  bears  witness  to  our 
sincerity  and  uprightness  in  the  Lord's  way,  1  Cor.  i.  12. 

Q.  Whether  is  the  peace  of  conscience  flowing  from  jus- 
tification, or  that  flowing  from  sanctification,  most  firm  and 
lasting? — A.  The  peace  flowing  from  justification. 

Q.  Why  is  this  peace  most  firm  and  lasting  ] — A.  It  is 
immediately  founded  on  Christ's  perfect,  eternal,  and  un- 
changeable righteousness,  Rom.  v.  1 — 10. 

What  is  joy  in  the  Holy  Ghost  1 — A.  A  spiritual  plea- 
sure in  feeding  on,  and  walking  with  Christ. 

Q.  Why  is  this  called  joy  in  the  Holy  Ghost? — A.  Be- 
cause it  flows  from  his  presence  and  work  in  our  heart. 

Q,.  What  is  the  matter  and  ground  of  this  joy  1 — A.  God 
in  Christ  as  our  eternal  portion.  Psalm  xvi.  5. 

Q.  What  are  the  properties  of  this  joy? — A.  It  is  a 
spiritual,  hidden,  abiding,  and  unspeakable  joy. 

Q.  In  what  seasons  do  believers  ofi;en  receive  this  joy  ?— 
A.  At  conversion,  after  signal  desertion,  under  heavy  per- 
secution, and  about  the  time  of  their  death. 

Q.  When  have  we  the  joy  flowing  from  justification? — 
A.  When  we  can  come  with  boldness  to  God  through  the 
blood  of  Christ,  Heb.  iv.  16.  Rom.  v.  11. 

Q.  When  have  we  the  joy  which  flows  from  adoption  ? 
— A.  When  the  Spirit  enableth  us  to  cry,  Abba^  Father. 

Q.  When  have  we  the  joy  flowing  from  sanctification? 
— A.  When  the  Holy  Ghost  makes  every  duty  sweet  and 
pleasant  to  us.  Psalm  cxix.  32. 

Q.  May  not  unbelievers  have  some  kind  of  spiritual  joy? 
— A.  Yes ;  many  have  a  false  joy,  Matth.  xiii.  20. 

Q.  Wherein  do  false  and  true  spiritual  joy  differ? — A. 
True  joy  in  the  Holy  Ghost  makes  us  holy  and  humble ; 
but  false  joy  encourageth  pride  and  spiritual  sloth. 

Q.  What  is  meant  by  increase  of  grace  ? — A.  Receiving 
new  measures  of  it,  and  more  active  exercise  of  it. 

Q  To  what  is  growth  in  grace  compared  in  scripture  ? 
— A.  To  the  light  that  shineth  more  and  more  unto  thepeV' 
feet  day^  Prov.  iv.  18.  Job  xvii.  9.  2  Pet.  iii.  18. 

Q.  What  is  the  spring  of  our  growth  in  grace? — A. 
Union  to  Christ  and  influences  from  him,  John  xv. 

Q.  For  what  end  must  believers  grow  in  grace? — A. 
That  they  may  arrive  at  the  fulness  of  the  stature  of  perfect 
men  in  Christ,  Eph.  iv.  13.  Phil.  iii.  14. 

Q.  How  doth  growth  in  grace  flow  from  justification  ?— 

15* 


174  OP   INCREASE   OP    GRACE. 

A.  As  therein  we  receive  a  law-right  to  grace  in  its  perfec- 
tion, Rom.  V.  1 — 5. 

Q.  How  doth  growth  in  grace  flow  from  adoption? — A. 
Behevers,  as  God's  babes  suck  the  sincere  milk  of  his  word, 
that  they  may  grow  thereby^  1  Peter  ii.  2. 

Q.  How  doth  growth  in  grace  flow  from  sanctification  1 
— A.  As  therein  we  are  renewed  more  and  more. 

Q.  Do  saints  grow  in  grace  at  all  times  1 — A.  They 
have  a  constant  disposition  to  grow,  but  do  not  always 
actually  grow  in  grace.  Psalm  xxxii.  3,  4. 

Q.  In  what  graces  do  saints  grow  1 — A.  In  all  graces ; 
such  as  faith,  hope,  love,  repentance,  zeal,  patience,  humil- 
ity, brotherly  kindness,  &-c.  2  Peter  i.  5. 

Q.  Are  these  particular  graces  different  parts  of  the  new 
nature? — A.  No;  they  are  only  the  new  nature  exercised 
in  diff*erent  ways. 

Q.  By  which  of  these  graces  is  the  growth  of  the  rest 
chiefly  promoted  1 — A.  By  faith.  Psalm  xxvii.  13,  14. 

Q.  How  doth  faith  make  our  other  graces  to  grow  ? — 
A.  By  drawing  in  virtue  from  Christ  in  the  promise,  and 
receiving  out  of  Ms  fulness  grace  for  grace. 

Q.  What  stops  our  growth  in  grace  ? — A.  Our  neglect 
of  the  exercise  of  faith  on  Christ  our  life,  Heb.  iii.  19. 

Q.  May  not  hypocrites  grow  in  the  appearance  of  grace  X 
— A.  Yes,  Matth.  xiii.  26.  Isa.  Iviii.  2. 

Q.  In  what  doth  the  religious  growth  of  hypocrites  and 
of  saints  diff*er  ? — A.  Hypocrites  grow  only  in  some  things, 
as  head  knowledge,  and  external  duties ;  but  believers 
grow  up  in  all  good  things  in  heart  and  life. 

Q.  In  what  difl*erent  ways  do  believers  grow  in  grace  ? — 
A.  Inwardly,  outwardly,  upwards,  and  downwards. 

Q.  How  do  the  saints  grow  inwardly  1 — A.  By  uniting 
more  closely  with  Christ,  and  becoming  more  like  him  in 
their  hearts,  Eph.  iv.  15.  2  Cor.  iii.  18. 

Q.  How  do  they  grow  outwardly! — A.  By  abounding 
more  and  more  in  good  works,  Tit.  iii.  8.  14. 

Q.  How  do  they  grow  doionwards  1 — A.  By  becoming 
more  humble  and  self-denied,  Eph.  iii.  8,  Gen.  xxxii.  10. 

Q.  How  do  they  grow  upwards  1 — A.  By  becoming  less 
carnal,  and  more  heavenly-minded,  Phil.  iii.  20. 

Q.  Do  saints  often  mistake  their  growth  1 — A.  Yes. 

Q.  In  what  manner  do  saints  mistake  their  growth  1 — A. 
By  thinking  themselves  growing  when  they  are  not,  or  not 
growing  when  they  are ;  and  in  not  regarding  their  down- 


OF    PERSEVERANCE.  175 

ward  growth,  because  they  cannot  perceive  their  upward 
growth,  Psalm  xxx.  and  xxxi. 

Q.  How  may  we  know  if  we  have  grace,  though  of  a 
small  growth  1 — A.  If  we  desire  growth  in  grace,  and  love 
all  that  have  the  appearance  of  it,  1  John  iii.  14. 

Q.  What  is  perseverance  in  grace  1 — A.  Our  constant 
continuance  in  it,  John  x.  28. 

Q.  May  not  believers  fall  from  some  degrees  of  grace 
which  they  once  attained  1 — A.  Yes  ;  but  they  can  neither 
fall  totally  nor  finally,  Jer.  xxxii.  40,  1  Pet  i.  5. 

Q.  What  do  you  mean  by  falling  totally  from  grace  1 — 
A.  The  falling  from  every  degree  of  grace. 

Q.  What  do  you  mean  by  falling  ^«aZ/y  from  grace  ? — 
A.  Falling  so  from  grace  as  never  to  be  recovered. 

Q.  What  are  the  bonds  that  secure  believers'  persever- 
ance in  grace  1 — A.  The  unchangeable  love,  covenant, 
promise,  and  infinite  power  of  God  ;  Christ's  infinite  merit, 
and  eternal  intercession  ;  their  union  to  him,  and  his  Spirit 
dwelling  in  them,  Jer.  xxxi.  3,  1  Pet.  i.  5. 

Q.  What  hath  God  promised  concerning  the  saints'  per- 
severance 1 — A.  That  he  will  never  turn  from  them,  and 
that  they  shall  never  depart  from  him,  Jer.  xxxii.  40. 

Q.  What  is  the  meritorious  cause  of  believers'  persever- 
ance in  grace "? — A.  Christ's  perseverance  in  obedience 
and  satisfaction  till  he  finished  his  work,  Isa.  xhi.  4. 

Q.  Do  not  some,  who  once  appeared  to  be  saints,  fedl 
away  totally  and  finally  from  their  profession  1 — A,  Yes  ; 
but  these  are  such  as  never  had  real  grace. 

Q.  If  believers  cannot  fall  away  from  grace,  why  are 
they  called  to  beware  of  falling  ? — A.  Because  they  may 
fall  from  many  degrees  of  grace  :  and,  if  left  of  God  to 
themselves,  would  totally  fall  away  from  it. 

Q.  How  doth  God  preserve  the  saints  in  grace  1 — A.  By 
continued  influences  of  his  grace,  and  by  continued  pardon 
of  their  daily  sins,  Isa.  xxvii.  3,  Acts  v.  31. 

Q.  Why  are  continued  influences  of  grace  necessary  to 
believers  1 — A.  Because  without  these  their  stock  of  grace 
would  soon  waste  and  die,  John  xv.  6. 

Q.  Why  is  continued  pardon  necessary  to  them  *? — A. 
Because  though  their  daily  sins  do  not  bind  them  over  to 
God's  judicial  wrath,  yet  they  much  hinder  the  communi- 
cations of  his  love  and  favour  to  them,  Isa.  lix.  2. 

Q.  When  do  beUevers  receive  God's  fatherly  pardon  % — 


176  OF    BENEFITS    AT    DEATH. 

A.  As  often  as  they  exert  new  acts  of  faith,  on  the  blood 
of  Christ,  and  repent  of  their  sin,  1  John  i.  7,  and  ii.  1,  2. 

Q.  How  dotli  our  perseverance  in  «^race  flow  from  justi- 
fication 1 — A.  As  justification  secures  our  eternal  hfe,  and 
is  an  act  that  can  never  be  recalled,  Kom.  xi.  29. 

Q.  How  doth  our  perseverance  flow  fjom  adoption  1 — 
A.  God,  being  our  everlasting  Father,  we  must  abide  in 
his  house  for  ever,  John  viii.  35. 

Q.  How  doth  perseverance  flow  from  sanctificationi — 
A.  As  God's  sanctifying  Spirit  is  in  us  a  well  of  water 
springing  up  to  everlasting  life,  John  iv.  14. 

Q.  How  ought  we  to  improve  this  variety  and  connection 
of  benefits'? — A.  By  studying  to  be  among  the  happy  num- 
ber of  saints ;  and  admiring  the  wisdom  and  grace  of  God 
in  linking  so  many  privileges  together. 

Q,.  37.  What  betieftls  do  belieiwrs  receive  from 
Christ  at  death? 

A.  The  souls  of  believers  are,  at  their  death,  made 
perfect  in  holiness,  and  do  immediately  pass  into 
glory  ;  and  their  bodies  being  still  united  to  Christ, 
do  rest  in  their  graves  till  the  resurrection. 

Q.  What  different  kinds  of  benefits  do  behevers  receive 
from  Christ  at  their  death  1 — A.  Benefits  to  their  souls, 
and  benefits  to  their  bodies,  Heb.  xii.  23,  Isa.  Ivii.  2. 

Q.  Do  the  souls  of  the  saints  die  with  their  bodies  1 — A. 
No  ;  they  go  to  a  house  eternal  in  the  heavens. 

Q.  How  pi-ove  you  that  our  souls  cannot  properly  die  ? 
A.  They  are  spiritual,  and  not  constituted  of  parts  ;  and  so 
cannot  be  dissolved.  Matt.  x.  28. 

Q.  How  prove  you,  that  God  Avill  not  suffer  our  souls  to 
return  to  nothing  ? — A.  He  hath  promised  eternal  life  to 
saints,  and  threatened  eternal  death  to  the  wicked. 

Q.  What  benefits  do  believers'  souls  receive  at  death  ? — 
A.  They  are  made  perfect  in  holiness,  and  do  immediate- 
ly pass  into  glory,  Heb.  xii.  23,  Phil.  i.  23. 

Q.  What  do  you  mean  by  being  perfect  in  holiness  ? — A. 
Our  being  fully  fi-eed  from  all  sin,  and  made  perfectly  like 
unto  God,  Rev.  xxi.  4,  1  John  iii.  2. 

Q.  Are  the  saints  made  infinitely  holy,  as  God  is  ? — A. 
No ;  but  they  are  made  as  perfect  in  holiness  as  their  finite 
natures  are  capable  of,  Judc  24>  Eph.  v.  27. 


OP   BENEFITS    AT   DEATH.  177 

Q.  Why  are  saints  made  perfect  in  holiness  at  death  ? — 
A.  Because  no  unclean  thing  can  enter  into  heaven. 

Q.  Into  what  do  the  souls  of  believers  pass  when  they 
leave  the  body  1 — A.  Into  glory,  Jude  24,  Psalm  Ixxiii.  24. 

Q.  Into  what  glory  do  they  pass  ? — A.  Into  a  glorious 
place,  a  glorious  company,  and  a  glorious  state. 

Q.  Into  what  glorious  place  do  the  souls  of  believers  pass 
at  death? — A.  Into  the  third  heaven,  2  Cor.  v.  1. 

Q.  How  is  that  glorious  place  described  in  scripture  ? — 
A.  As  Christ's  palace,  a  house  not  made  with  hands,  the 
better  country,  the  New  Jerusalem,  the  throne  of  God,  Para- 
dise, the  inheritance  of  the  saints  in  light,  S^c. 

Q.  Why  is  it  called  Christ's  palace? — A.  Because 
Christ  there  dwells  and  reigns  in  a  glorious  manner. 

Q.  Why  is  it  called  a  house  not  made  with  hands  ? — A. 
Because  God  himself  built  it  for  his  own  dwelling ;  and 
it  cannot  be  destroyed,  Isa.  Ixvi.  1. 

Q.  Why  is  it  called  a  better  country! — A.  Because  its 
inhabitants,  manners,  privileges,  exercises,  &-c.,  are  far  bet- 
ter than  those  on  earth,  1  Cor.  xiii.  12. 

Q.  Why  is  it  called  the  New  Jerusalem  1 — A.  Because 
there  all  the  holy  tribes  of  God  meet  with  him,  and  with 
one  another,  Heb.  xii.  23,  Psalm  cxxii. 

Q.  Why  is  it  called  the  throne  of  God  1 — A.  Because 
there  God  most  brightly  shews  his  glory  and  authority,  Rev. 
xxii.  3,  4,  Isa.  Ix.  19,20. 

Q.  Why  is  it  called  Paradise  1 — A.  Because  hke  the 
garden  of  God,  it  is  full  of  pleasure.  Psalm  xvi.  11. 

Q.  What  for  an  inheritance  is  that  of  the  saints  in  light  1 
— A.  An  inheritance  incorruptible,  undefiled,  and  that  fa- 
deth  not  away,  1  Peter  i.  4. 

Q.  To  what  glorious  company  do  believers  go  at  death  ? 
— A.  To  the  company  of  God,  Father,  Son,  and  Holy 
Ghost ;  and  of  holy  angels  and  gloriified  saints,  Heb.  xii. 
22,  23, 24. 

Q.  From  what  company  do  believers  go  to  these  1 — A. 
From  the  company  of  a  deceitful  heart,  devils,  wicked  men, 
imperfect  saints,  Rom.  vii.,  Eph.  i. 

Q.  To  what  glorious  state  do  the  souls  of  believers  go  at 
death  ? — A.  To  a  state  of  rest  and  royalty. 

Q.  From  what  do  they  rest  ? — A.  From  sin*s  suggestions, 
Satan's  temptations,  the  world's  persecutions,  and  all  the 
grief  and  sorrow  arising  therefrom,  Isa.  Ivii.  1, 2. 


178  OF    BENEFITS    AT    DEATH. 

Q.  Where  do  believers'  souls  rest  ? — A.  In  Christ's  bosom 
of  love,  and  on  his  throne  of  glory,  Rev.  iii.  21. 

Q.  How  is  their  state  a  kingdom,  or  state  of  royalty  ] — 
— A.  Because  of  their  kingly  honour  and  happiness. 

Q.  With  what  are  they,  as  kings,  crowned  ) — A.  With 
crowns  of  glory,  life,  and  righteousness. 

Q.  When  do  believers'  souls  pass  into  this  glory? — A. 
They  pass  into  it  immediately  after  death. 

Q.  What  do  you  mean  by  believers'  souls  passing  imme- 
diately into  glory? — A.  That  they  pass  into  it  as  soon  as 
out  of  the  body,  without  going  through  any  middle  state  by 
the  way,  Phil.  i.  23. 

Q.  How  prove  you  there  is  no  purgatory  or  middle  state  ? 
— A.  The  scripture  speaks  nothing  of  it ;  but  represents  the 
rich  glutton  in  hell,  and  the  believing  beggar  and  thief  in 
heaven  as  soon  as  they  died,  Luke  xvi.  and  xxiii. 

Q.  Why  do  believers'  immediately  pass  into  glory  ? — A. 
Because  heaven  is  fully  ready  for  them,  and  they  are  made 
ready  for  it,  and  Christ  longs  for  their  coming  thither. 

Q.  How  doth  Christ  evidence  his  longing  for  them? — 
A.  In  his  constant  pleading,  that  these  whom  the  Father 
has  given  him  may  be  with  him,  to  behold  his  glory. 

Q.  Who  carry  the  souls  of  believers  into  Abraham's  bo- 
som, or  heaven  ? — A.  The  holy  angels,  Luke  xvi.  22. 

Q.  What  benefits  do  believers'  dead  bodies  share  of? — 
A.  They  are  still  united  to  Christ,  and  do  rest  in  their 
graves  till  the  resurrection,  1  Thess.  iv.  14. 

Q.  How  prove  you  that  the  dead  bodies  of  believers  are 
still  united  to  Christ's  ? — A.  The  scripture  represents  them 
as  dying  and  sleepmg  in  the  Lord,  and  calls  them  his  dead 
hody^  Rev.  xiv.  13.  1  Thess.  iv.  14. 

Q.  Is  it  not  dishonourable  for  Christ  to  be  united  to  bo- 
dies rotting  in  the  dust  ? — A.  No  ;  it  is  an  evidence  of  his 
glorious  condescension  and  love,  Rom.  viii.  38. 

Q.  What  is  the  grave  to  believers  ? — A.  A  bed  of  rest, 
perfumed  by  Christ,  Isa.  Ivii.  2. 

Q.  From  what  do  their  bodies  rest  in  the  grave  ? — A. 
From  all  toil  and  trouble.  Job  iii.  17. 

Q.  How  long  shall  the  bodies  of  believers  rest  in  their 
graves? — A.  Till  the  resurrection.  Job  xiv.  12. 

Q.  May  not  the  view  of  these  benefits  make  believers 
greatly  rejoice  in  the  prospect  of  death? — A.  Yes;  and 
sing,  O  death!  where  is  thy  sting!  O  Grave!  where  is  thy 
victory  ?  I  Cor.  xv.  55. 


OF    BENEFITS    AT    THE    RESURRECTION.  179 

Q.  Wliat  disarms  death  of  its  sting  to  believers  ? — A. 
Christ's  suffering  and  vanquishing  death. 

Q.  What  secures  beUevers'  immediate  passage  into  glo- 
ry?— A.  Christ's  being  accepted  of  God  after  his  death. 

Q.  What  secures  the  perpetual  union  of  the  bodies  of 
believers  to  Christ  t — A.  The  perpetual  union  of  our  na- 
ture to  his  divine  person,  Rev.  i.  18. 

Q.  In  what  do  the  death  of  believers  and  of  wicked  men 
differ  ? — A.  The  death  of  believers  is  unstinged  ;  is  a  pro- 
mised blessing,  translating  them  from  misery  to  perfect 
happiness  ;  but  that  of  the  wicked  is  armed  with  the  sting 
of  sin ;  is  a  dreadful  punishment,  forcibly  carrying  them 
from  their  present  happiness  to  eternal  wrath. 

Q.  What  is  the  difference  of  the  grave  to  believers  and 
to  the  wicked  t — A.  To  believers  the  grave  is  a  bed  of 
sweet  rest ;  but  to  the  wicked  it  is  a  prison,  wherein  their 
bodies  are  reserved  for  hell,  Isa.  Ivii.  2.  Psalm  xlix.  14. 

Q,.  38.  What  benefits  do  believers  receive  from 
Christ  at  the  resurrection  7 

A.  At  the  resurrection,  believers  being  raised  up  in 
glory,  shall  be  openly  acknowledged  and  acquitted 
in  the  day  of  judgment,  and  made  perfectly  blessed 
in  full  enjoying  of  God  to  all  eternity. 

Q.  When  is  the  third  period  of  believers  receiving  bene- 
fits from  Christ  t — A.  At  the  resurrection. 

Q.  What  do  you  mean  by  the  resurrection  1 — A.  The 
general  rising  of  the  dead  from  their  graves. 

Q.  Who  are  the  dead  that  shall  be  then  raised? — A. 
All  men,  good  or  bad,  who  are  in  the  grave  at  Christ's  sec- 
ond coming,  Acts  xxiv.  15.  John  v.  29. 

Q.  How  prove  you  that  all  the  dead  shall  be  raised  1 — 
A.  God  hath  declared  that  he  will  raise  them ;  and  he  is 
able  to  perform  his  word,  Matth.  xxii.  23.  29. 

Q.  How  prove  you,  that  God  can  raise  the  dead"? — A. 
Because  nothing  is  too  hard  for  him ;  he  hath  created  all 
things,  and  raised  sundry  dead  persons  already. 

Q.  Who  are  the  persons  God  has  thus  raised  from  death  1 
—A.  The  sons  of  the  Shunamite,  and  of  the  widows  of 
Sarepta  and  Nain,  the  man  cast  into  Elisha's  grave,  Dor- 
cas, Lazarus,  the  daughters  of  Jairus,  and  many  saints 
about  the  time  of  Christ's  death,  2  Kings  iv.  and  xiii. 

Q.  When  the  bodies  of  men  and  beasts  are  mingled  to- 


180  OP    BENEFITS    AT   THE    RESURRECTION. 

gether,  and  have  perhaps  eaten  one  another,  how  can  God 
restore  to  each  man  his  own  bodyl — A.  God  by  his  infi- 
nite power,  wisdom,  and  knowledge,  can  easily  separate 
these  mixed  particles  of  dust  from  one  another. 

Q.  How  prove  you,  that  God  will  raise  the  dead  1 — A. 
The  scriptures  often  affirm  it,  by  declaring,  that  all  that 
are  in  the  grave  shall  come  forth,  &c.  John  v.  28.  Dan.  xii. 
3.  Luke  XX.  37,  38.  Acts  xvii.  30. 

Q.  Will  the  same  body  which  died  be  raised  1 — A.  Yes ; 
the  same  body  in  substance,  though  different  in  quahties. 

Q.  How  prove  you  that? — A.  Rising  from  the  dead  is 
called  an  awakening  from  sleep,  and  rising  again  ;  nor 
would  it  be  just,  that  one  body  should  sin,  and  another  be 
eternally  punished  for  that  sin ;  nor  meet,  that  one  body 
should  do  and  suffer  for  Christ,  and  another  receive  the 
glorious  reward,  1  Cor.  xv.  53.  Ezek  xii.  14. 

Q.  By  what  means  shall  the  dead  be  raised? — A.  By 
the  power  of  God  attending  the  voice  of  the  archangel,  and 
sound  of  the  last  trumpet,  1  Thess.   iv.  16. 

Q.  What  shall  become  of  those  who  are  alive  when 
Christ  comes  to  judgment? — A.  They  shall  be  changed  in 
a  moment,  and  have  their  bodies  made  like  these  that  are 
raised  from  the  grave,  1  Cor.  xv.  61. 

Q.  Wherein  will  the  resurrection  of  the  saints,  and  that 
of  the  wicked  differ  ? — ^A.  In  their  cause,  order,  and  man- 
ner. 

Q.  How  will  they  differ  in  their  cause  ? — A.  Believers 
shall  be  raised  by  Christ's  Spirit  dwelling  in  them,  and 
making  them  one  with  him  ;  but  the  wicked  shall  be  raised 
by  him  as  an  angry  Judge,  Rom.  viii.  11,  John  v.  28. 

Q.  How  will  they  differ  in  their  oi'der  1 — A.  The  right- 
eous, the  dead  in  Christ,  shall  rise  first,  and  be  caught  up 
to  meet  the  Lord  in  the  air,  1  Thess.  iv.  16. 

Q.  How  will  their  resurrection  differ  in  the  manner  1 — 
A.  The  righteous  shall  be  raised  in  glory  and  triumph,  but 
the  wicked  with  trembling  and  horror,  Dan.  xii.  2. 

Q.  With  what  honourable  qualities  shall  the  bodies  of 
the  saints  be  raised  ? — A.  They  shall  be  raised  glorious, 
powerful,  spiritual,  and  incorruptible  bodies. 

Q.  What  glory  shall  be  then  put  on  the  bodies  of  saints  1 
— ^A.  They  shall  beautifully  shine  as  the  sun  or  stars. 

Q.  What  power  shall  the  saints'  bodies  be  endued  with  ? 
— A.  They  shall  be  able  to  bear  up  under  the  exceeding 
and  eternal  weight  of  glory  bestowed  on  them,  2  Cor.  v. 


OP    BENEFITS    AT   THE    RESURRECTION.  181 

Q.  How  wil!  the  saints'  bodies  be  spiritual  ? — A.  Not 
that  they  shall  be  turned  into  spirits  ;  but  that  they  shall  be 
active  as  angels^  and  have  no  need  of  the  natural  supports 
of  meat  or  drink,  Matt.  xxii.  30. 

Q.  How  will  the  saints'  bodies  l7e  incorruptible? — A. 
They  shall  be  no  ways  liable  to  diseases  or  deatli. 

Q.  After  what  pattern  shall  believers'  bodies  be  glo- 
rified 1 — A.  After  the  pattern  of  Christ's  glorious  body, 

Q.  With  what  bodies  will  the  wicked  be  raised  from  their 
gi'aves  ? — A.  With  ugly  and  loathsome  bodies. 

Q.  What  doth  this  teach  us  ? — A.  That  to  neglect  our 
souls,  and  beautify  our  bodies  in  this  world,  is  the  certain 
way  to  ruin  both  our  soul  and  body  hereafter. 

Q.  What  benefits  shall  believers  when  raised  receive 
from  Christ  ? — A.  They  shall  be  openly  acknowledged  and 
acquitted  by  Christ,  Matt.  xxv.  34 — 40. 

Q.  When  shall  the  righteous  be  acknowledged  and  ac- 
quitted by  Christ  1 — ^A.  In  the  day  of  judgment. 

Q.  What  is  meant  by  being  acknowledged  by  Christ  T 
— A.  Our  being  owned  by  him  as  his  brethren  and  bride. 

Q.  Whom  will  Christ  thus  acknowledge? — A.  Hrs 
friends  and  children,  who  were  not  ashamed  uprightly  to 
confess  him  on  earth,  Luke  xii.  8. 

Q.  What  are  we  to  understand  by  Christ *s  acquitting  us 
in  the  day  of  judgment  1 — His  declaring  the  pardon  of  all 
our  iniquities,  and  the  injustice  of  all  the  calumnies  and 
reproaches  ever  cast  upon  us.  Acts  iii.  19. 

Q.  In  what  doth  Christ's  acquittance  of  our  real  faults  in 
the  day  of  judgment  diflfer  from  the  pardon  we  receive  in 
justification  ? — A.  The  acquittance  in  justification  chang- 
eth  our  law-state,  and  is  very  secret ;  but  the  acquittance  in 
the  day  of  judgment  makes  no  change  on  our  state,  and  is 
very  public  and  open,  before  God,  angels,  and  men,  at 
once,  Rev.  ii.  17,  Luke  xii.  8. 

Q.  Why  shall  believers  be  so  openly  acknowledged  and 
acquitted? — A.  For  the  gloiy  of  God,  their  own  honour 
and  joy,  and  the  shame  and  confusion  of  their  enemies. 

Q.  How  doth  this  open  acknowledgment  and  acquit- 
tance of  believers  tend  to  the  gloiy  of  God? — A.  It  pub- 
Jicly  shews  the  greatness  of  his  love,  grace,  mercy,  justice, 
and  truth  to  his  people,  2  Thess.  i.  10. 

Q.  How  doth  it  tend  to  the  honour  and  joy  of  believers  ? 
— ^A.  Their  good  name  is  thus  finally  vindicated,  and 
Christ's  new  name  publicly  called  on  them.  Matt.  xxv. 

la 


182  OF    BENEFITS    AT    THE    RESURRECTION. 

Q.  How  doth  it  tend  to  the  confusion  of  their  enemies  1 — 
A.  As  they  shall  be  thus  publicly  proven  fools  and  enemies 
to  God,  in  disregarding  and  injuring  the  saints,  and  liars  in 
reproaching  them,  Deut.  xxxiii.  29. 

Q.  On  what  grounds  shall  the  saints  be  thus  acknow- 
ledged and  acquitted  1 — A.  On  the  foundation  of  Christ's 
infinite  and  everlasting  righteousness,  Rom.  v.  21. 

Q.  What  shall  Christ  do  with  the  wicked  in  the  day  of 
judgment,  instead  of  acknowledging  and  acquitting  them  1 
— A.  He  will  deny  all  saving  relation  to  them,  publish  their 
sins  before  the  whole  world,  and  openly  condemn  them  to 
the  punishment  of  hell.  Matt.  vii.  23. 

Q.  What  benefits  shall  believers  receive  from  Christ  after 
the  day  of  judgment"? — A.  They  shall  be  made  perfectly 
blessed  in  the  full  enjoyment  of  God  to  all  eternity.  Psalm 
xvi.  11,  and  xvii.  15,  Isa.  Ix.  19,  20. 

Q.  What  is  meant  by  our  being  perfectly  blessed? — A. 
Our  being  wholly  freed  from  all  misery  and  want,  and  fully 
possessed  of  all  happiness,  Rev.  xxi.  4.  7. 

Q.  In  what  does  our  highest  happiness  consist  ? — A.  In 
the  full  enjoyment  of  God,  Psalm  Ixxiii.  25. 

Q.  What  of  the  saints  shall  be  blessed  with  this  happi- 
ness 1 — A.  Their  whole  man,  1  Thess.  iv.  16,  17. 

Q.  How  will  the  bodies  of  the  saints  be  blessed  with  it  ? 
— A.  Their  ears  shall  be  ravished  with  the  sweet  melody 
of  heaven  ;  their  lips  filled  with  the  high  praises  of  God 
and  the  Lamb ;  and  their  eyes  captivated  with  the  view  of 
the  glorious  bodies  of  other  saints,  and  especially  of  Christ's 
glorious  body.  Rev.  xix.  1,  John  xvii.  24. 

Q.  Will  Christ's  body  be  unspeakably  more  glorious  than 
the  bodies  of  the  saints  ? — A.  Yes  ;  in  all  things  he  hath 
the  pre-eminence  ;  and  the  glory  of  his  Godhead  shines  in 
and  through  it.  Col.  i.  18,  Isa.  Ix.  19,  20. 

Q.  How  will  the  souls  of  believers  be  perfectly  blessed 
in  heaven  1 — A.  Their  minds  shall  be  ravished  with  sweet 
sights,  and  their  will  with  sweet  embraces  of  God. 

Q.  With  the  views  of  what  shall  our  mind  be  ravished  ? 
— A.  With  the  views  of  the  divine  persons  and  perfections, 
of  Christ  as  Mediator,  and  of  all  the  attributes,  truths,  and 
works  of  God,  as  centering  in  him. 

Q.  What  views  of  the  divine  persons  shall  we  have  ? — 
A.  We  shall  see  the  distinctness  of  all  the  three  ;  and  that 
they  are  one  in  essence,  and  in  one  another,  1  John  iii. 


OP   BENEFITS    AT    THE    RESURRECTION.  183 

Q.  What  perfections  of  God  shall  we  then  see  ? — A.  All 
his  known  perfections,  especially  his  grace,  love,  mercy, 
wisdom,  power,  holiness,  justice,  and  truth,  with  the  amia- 
ble oneness  and  connection  between  them. 

Q.  What  views  of  God's  works  shall  we  then  have  ? — 
A.  We  shall  see  the  glorious  nature,  beautiful  connections 
and  ends  of  the  works  of  creation  and  providence,  and  es- 
pecially  of  redemption.  Rev.  i.  5,  6. 

Q.  What  views  of  Christ  as  Mediator  shall  we  then  have? 
— A.  We  shall  clearly  see  the  glory  of  his  undertaking,  of 
his  person  as  God-man,  and  of  his  offices,  relations,  and 
works,  John  xvii.  24. 

Q.  What  views  of  divine  truths  shall  we  then  have  ? — 
A.  We  shall  see  all  the  truths  of  the  Bible  in  their  glorious 
matter,  beautiful  connection,  and  relation  to  Christ,  and  to 
God  in  him.  Psalm  xxxvi.  9. 

Q.  Will  there  be  any  ordinances  in  heaven  to  instruct  us 
in  the  knowledge  of  these  things  ? — A.  No ;  we  shall  see 
them  all  in  a  clear  and  immediate  manner. 

Q.  What  is  meant  by  our  will's  embracing  God "? — A. 
It  is  our  spiritual  feeling  and  experience  of  that  goodness 
which  we  now  believe,  and  shall  then  see  to  be  in  God. 

Q.  In  what  manner  shall  we  enjoy  God  after  the  day  of 
judgment? — A.  Fully  and  familiarly,  1  Cor.  xiii.  12. 

Q.  How  will  our  enjoyment  of  God  he  full? — A.  We 
shall  be  filled  with  as  much  of  God's  glory  and  goodness  as 
we  can  hold,  Eph.  iii.  19,  1  Cor.  xv.  28. 

Q.  Will  there  be  different  degrees  of  glory  in  heaven  1 
— A.  Yes  ;  though  all  be  full,  yet  some  shall  be  able  to 
contain  more  of  God  than  others,  Isa.  xxii.  24. 

Q.  Who  shall  be  able  to  contain  most  of  God's  fulness  1 
— A.  Those  who  are  possessed  most  of  his  grace  on 
earth. 

Q.  How  will  our  eternal  enjoyment  of  God  be  free  and 
familiar  ? — A.  As  nothing  shall  ever  stop  our  access  to,  or 
hinder  our  full  enjoyment  of  him,  1  Thcss.  iv.  17. 

Q.  What  will  be  the  effect  of  this  full  enjoyment  of  God  ? 
— A.  Perfect  likeness  to  God,  and  joy  in  him. 

Q.  How  doth  perfect  likeness  to  God  flow  from  full  en- 
joyment of  him  ? — A.  The  full  views  of  his  glory,  and 
sense  of  his  love,  will  transform  us  into  a  perfect  confor- 
mity to  his  image,  1  John  iii.  2. 

Q.  How  doth  perfect  joy  flowfi-omit? — A.  As  present 


184  OF 

full  enjoyment  of  God,  and  certainly  of  its  eternal  dura- 
tion, raiseth  joy  to  the  highest.  Psalm  xvi.  11. 

Q.  Can  ever  believers  be  surfeited  with  the  fulness  of 
God  ] — A.  No ;  for  his  fulness,  like  running  water,  is  eter- 
nally fresh  and  new  to  their  souls.  Rev.  vii.  17. 

Q.  What  will  be  the  saints'  employment  in  heaven  in  ex- 
pressing their  joy  1 — A.  They  will  admire  God  and  the 
Lamb,  and  sing  hallelujahs  for  evermore,  Isa.  li.  4. 

Q.  How  long  shall  the  saints  be  perfectly  blessed  in  the 
full  enjoyment  of  God  1 — A.   To  all  eternity,  Isa.  Ix.  15. 

Q.  How  should  we  improve  the  view  of  believers'  eternal 
happiness  1 — A.  By  admiring  the  riches  of  God's  love,  and 
studying  hohness  to  make  us  meet  for  heaven. 

Q.  What  shall  become  of  the  wicked  through  eternity  1 
— A.  They  shall  lie  amidst  the  flames  of  hell,  and  have  no 
rest  day  nor  nighty  hut  be  tormented  with  fire  and  brimstone 
in  the  presence  of  the  holy  angels,  and  of  the  Lamb,  Rev. 
xiv.  10,  11,  Isa.  xxxiii.  14. 

Q.  What  shall  the  wicked  do  for  ever  in  helH — A.  They 
shall  continually  roar,  curse,  and  blaspheme  God  ;  weep, 
wail,  gnash  their  teeth,  and  gnaw  their  tongues  for  pain, 
Matth.  xiii.  50,  Rev.  xvi.  10,  11. 

Q,.  39.  What  is  the  duty  which  God  requireth  of 
man,? 

A.  The  duty  which  God  requireth  of  man  is  obe- 
dience to  his  revealed  will, 

Q.  What  call  you  obedience  to  God  1 — A.  Our  doing 
that  which  he  commands  from  regard  to  his  authority. 

Q.  Do  we  not  obey  God,  if  we  do  what  he  commands, 
even  though  we  do  it  not  because  he  commands  it  1 — A. 
No  ;  regard  to  God's  authority  is  the  xery  form  of  all  true 
obedience,  Deut.  xii.  32,  and  xiii.  18. 

Q.  Why  should  we  obey  God  ? — A.  Because  he  made, 
preserves,  and  redeems  us.  Psalm  c.  2,  3. 

Q.  In  what  manner  must  we  obey  God  1 — A.  Consteint- 
ly,  humbly,  universally,  and  from  love. 

Q.  Why  should  we  obey  God  humbly  1 — A.  Because  of 
his  greatness,  and  the  meanness  of  our  best  service. 

Q.  Why  should  we  obey  God  constantly? — A.  Because 
we  are  his  property,  and  do  always  depend  on  him. 

Q.  Why  should  we  obey  God  universally  in  every  thing? 
— A.  Because  all  his  commands  are  very  good. 


185 

Q.  Why  should  we  obey  God  from  a  principle  of  love  ? 
— A.  Because  of  his  infinite  love  and  loveliness,  and  the 
excellency  of  his  commands,  1  John  iv.  19,  Psalm  xix. 

Q.  Is  any  other  besides  God  lord  of  our  conscience  ? — 
A.  No ;  God  is  the  one  Lawgiver,  James  iv.  12. 

Q.  Wherein  doth  the  obedience  which  we  owe  God,  and 
that  which  we  owe  to  men  differ? — A.  We  are  to  obey  God 
for  his  own  sake,  and  men  out  of  regard  to  God. 

Q.  What  is  our  duty,  if  men  command  what  God  bids, 
or  forbid  what  he  commands  1 — A.  We  are  to  obey  God 
rather  than  men.  Acts  iv.  19,  and  v.  29. 

Q.  What  is  the  rule  of  our  obedience  to  God? — A.  His 
revealed  will  in  his  word,  Mic.  vi.  8,  Isa.  viii.  20. 

Q.  Wliat  is  the  secret  will  of  God  1 — A.  His  purpose  or 
decree  respecting  that  which  comes  to  pass,  Eph.  i.  11. 

Q.  Is  our  fuhilling-  of  the  secret  will  of  God  any  obedi- 
ence ? — A.  No ;  for  his  secret  will  is  unknown  to  us,  it  is  the 
rule  of  God's  conduct,  not  of  ours ;  it  ascertains  future 
events,  but  doth  not  pre»cril:>e  our  duty. 

Q.  40.  What  did  God  at  first  reveal  to  man  for  the 
rule  of  his  obedience '} 

A.  The  rule  which  God  first  revealed  to  man  for 
his  obedience  was  the  moral  law. 

Q.  When  did  God  first  reveal  this  rule  of  obedience  ? — 
A.  He  wrote  it  on  Adam's  heart  in  creating  him. 

Q.  Why  is  this  rule  called  a  law  1 — A.  Because  it  not 
only  directs,  but  binds  us  to  our  duty. 

Q.  Why  is  it  called  the  moral  law  1 — A.  Because  it  con- 
stantly directs  and  binds  the  manners  of  all  men. 

Q.  Were  not  the  ceremonial  and  judicial  law  grafted 
upon  the  moral  law  ? — A.  Yes  ;  the  ceremonial  upon  the 
first  table,  and  the  judicial  on  the  second. 

Q.  Was  not  the  ceremonial  law  an  obscure  gospel  1 — A. 
Yes ;  in  as  far  as  its  rites  and  services  represented  Christ, 
and  his  righteousness  and  grace,  Heb.  x.  1. 

Q.  How  may  the  types  of  the  Old  Testament  dispensa- 
tion be  distinguished  1 — A.  Into  typical  persons  ;  typical 
classes  of  persons  ;  occasional  typical  things  ;  miscellane- 
ous typical  institutions  ;  typical  places  ;  typical  oblations  ; 
typical  seasons  ;  and  typical  purifications. 

Q.  What  particular  persons  were  typical  1 — A.  Adam, 
Abel,  Enoch,  Noah,  Melchizedeck,  Abraham,  Isaac,  Jacob, 
16* 


186 

Joseph,  Job,  Moses,  Aaron,  Bezaleel,  Aholiab,  Phineas. 
Joshua,  Gideon,  Samson,  Boaz,  Samuel,  David,  Solomon, 
Ehjah,  EHsha,  Jonah,  Ehakim,  Isaiah,  Daniel,  Zerubba- 
bel,  Joshua  the  high  priest,  John  Baptist,  and  perhaps  Cy- 
rus, &c. 

Q.  What  did  these  typify  ? — A.  Jesus  Christ  in  his  mar- 
vellous birth,  excellent  qualifications,  solemn  call  to  his 
work ;  saving  offices  and  relations  ;  his  work  of  obedience 
and  suffering  for  his  people;  and  the  glorious  reward  of  it ; 
his  usefulness  to  his  people,  in  promoting  their  deliverance, 
instruction,  holiness,  and  comfort. 

Q.  Which  were  the  typical  classes  of  persons  1 — A.  The 
Israelites  in  general ;  their  first  born  males ;  the  unmar- 
ried brothers  of  such  as  left  widows  childless ;  the  volun- 
tary bound  servants  ;  the  hanged  malefactors  ;  the  sojourn- 
ing strangers ;  the  Nazarites ;  Nethinims ;  Levites  ;  priests ; 
high-priests ;  holy  prophets ;  and  the  kings  of  David's 
family. 

Q.  What  did  these  typify  ] — A.  The  high-priests  and 
kinsmen  redeemers  typified  Jesus  Christ,  in  his  person,  en- 
dowments, and  work,  as  our  great  Redeemer,  and  High- 
priest.  The  strangers  represented  the  Gentiles  as  objects 
of  God's  gracious  care,  and  the  others  were  emblems  of  the 
saints,  and  figure  of  Christ  in  his  dignity,  his  service  of  God, 
his  sufferings  for  men,  and  his  management  of  the  church 
and  kingdom  of  God. 

Q,  What  were  the  occasional  typical  things? — A.  Noah's 
ark  ;  Jacob's  ladder ;  Moses'  burning  bush  ;  the  cloudy 
pillar;  the  sweetened  water  of  Marah;  the  manna;  the 
the  rocks  yielding  water;  the  well  of  Beer;  the  cluster  of 
grapes  from  Eschol ;  Aaron's  budding  rod  ;  the  brazen 
serpent ;  the  heahng  pool  of  Bethesda  ;  the  waters  of  Shi- 
loah ;  the  deliverance  of  the  Hebrews  from  Egypt ;  their 
passage  through  the  red-sea;  their  travels  in  the  wilder- 
ness, their  entrance  into  Canaan;  their  wars  with  their 
heathen  neighbours  ;   and  their  return  from  Babylon. 

Q.  What  did  these  typify  ? — A.  Most  part  of  the  former 
pointed  out  Christ  as  the  Saviour,  Mediator,  nourishment, 
comfort,  or  medicine  of  his  people.  The  ark  and  burning 
bush  represented  also  the  church  as  containing  them  that 
are  saved,  and  as  much  exposed  to  persecution  and  trouble. 
The  six  last  particulars  typified  the  erection  and  fate  of  the 
Christian  church ;  and  the  conversion  and  fate  of  her  true 
members,  with  respect  to  their  spiritual  condition. 


OP  god's  law.  187 

Q.  Which  were  the  miscellaneous  typical  institutions  1 
— A.  Circumcision,  which  was  a  seal  of  the  covenant; 
sanctificatioii  of  fruit  trees  ;  offering  no  base  things  to  God ; 
scourging  of  bond  women  for  whoredom;  protection  of 
fugitive  servants;  exclusion  from  the  congregation  of  the 
Lord  ;  wearing  of  proper  apparel ;  blue  fringes ;  not  cutting 
of  flesh  for  the  dead  ;  abstinence  from  blood,  and  fat  or  an- 
imals torn,  or  dying  of  themselves ;  leaving  of  gleanings  in 
fields  or  vineyards;  avoiding  of  mixed  garments,  sowing 
of  mixed  seeds  or  plowing  with  oxen  and  asses  together,  or 
gendering  with  cattle  of  different  kinds ;  tenderness  to  ani- 
mals; not  nmzzling  the  ox  while  treading  out  the  corn; 
covering  of  excrements  in  the  camp  ;  and  temporary  free- 
dom from  the  service  of  war. 

Q.  What  did  all  these  signify  % — A.  In  general,  that  be- 
ing renewed  in  the  spirit  of  our  minds,  through  our  union 
to  Jesus  Christ,  as  made  of  God  to  us  wisdom,  righteous- 
ness and  sanctification,  and  redemption ;  we  should  deny 
ungodliness  and  worldly  lusts,  and  live  soberly,  righteously, 
and  godly ;  in  simplicity  and  Godly  sincerity  ;  doing  justly, 
loving  mercy,  and  walking  humbly  with  our  God. 

Q.  Which  were  the  typical  places  ? — A.  Canaan  ;  the 
cities  of  refuge ;  Jerusalem  ;  Zion ;  the  tabernacle  and 
temple. 

Q.  What  did  these  signify  1 — A.  Canaan,  Jerusalem, 
and  Zion  represented  a  new  covenant  state;  and  typified 
the  state  of  the  gospel  church,  and  of  the  heavenly  glory. 
The  cities  of  refuge  typified  Jesus  Christ,  and  our  state  of 
safety  through  him,  in  his  covenant,  and  church.  The 
tabernacle  and  temple  represented  Christ's  manhood,  the 
gospel-church,  and  heavenly  state;  and  were  emblems  of 
true  believers  as  the  residence  of  God. 

Q.  Which  are  the  typical  utensils  1 — A.  The  ark  of  the 
covenant ;  the  pot  of  manna  ;  the  table  of  shew-bread  with 
its  loaves ;  the  golden  altar  with  its  incense ;  the  golden 
candlestick  with  its  oil;  the  silver  trumpets;  the  brasen 
lavers,  and  sea ;  the  brasen  altar ;  the  altars  of  earth  and 
stone  ;  the  altar  of  Ebal. 

Q.  What  did  these  signify? — A.  The  pot  of  manna, 
and  the  table  of  shew  bread,  but  especially  the  silver  trum- 
pets, typified  the  ordinances  and  preaching  of  the  gospel : 
the  other  represented  Christ  as  the  fulfiller  of  the  broken 
law,  advocate  with  the  Father,  hght  of  the  church,  or  means 
of  purification  from  and  atonement  for  sin.     And  even  the 


188  OP  god's  law. 

pot  of  manna,  and  table  of  sheM^-bread,  may  denote  him  as 
the  provision  and  supporter  of  his  people. 

Q.  Which  were  the  typical  oblations! — A.  The  burnt- 
offerings  ;  the  sin-offerings ;  the  trespass-offerings ;  the 
peace-offerings  ;  the  meat-offerings ;  the  drink-offerings  ; 
the  holy  anointing  oil ;  the  soul  ransom  money  ;  the  tithes  ; 
the  first  fruits ;  and  the  things  voluntarily  devoted  to  God. 

Q.  What  did  these  signify? — A.  The  oil  signified  the 
Holy  Ghost  and  his  influences ;  the  others  signified  Jesus 
Christ,  as  devoted  to  the  service  of  God,  and  the  salvation 
of  his  people  :  Jesus  Christ  as  satisfying  the  justice  of  God, 
expiating  our  sins,  and  thus  become  our  spiritual  peace- 
maker, provision,  and  comfort. 

Q.  Which  were  the  typical  seasons  ? — A.  The  hours  of 
the  daily  sacrifice  ;  the  weekly  sabbath  in  its  ceremonial 
use  ;  the  feast  of  new  moons ;  the  passover  and  feast  of  un- 
leavened bread  ;  Pentecost ;  the  feast  of  trumpets ;  the  fast 
of  general  expiation ;  the  feast  of  tabernacles ;  the  year  of 
release  ;   and  jubilee. 

Q.  What  did  these  signify  1 — A.  The  season  of  Christ's 
appearance  in  our  nature  to  fulfil  all  righteousness ;  and 
the  seasons  of  the  powerful  virtue  of  his  death,  and  spread 
of  his  gospel,  in  the  New  Testament  church.  The  three 
last  also  prefigured  the  happiness  of  the  heavenly  state. 

Q.  Which  were  the  typical  purijications  1 — A.  Purifica- 
tions from  defilement  contracted  by  holy  things,  by  touch- 
ing or  eating  unclean  beasts,  by  childbirth,  by  leprosy,  by 
running  issues,  and  by  touching  or  approaching  dead 
corpses  ; — and  the  trial  of  suspected  adultery,  and  the  ex- 
piation of  uncertain  murder. 

Q.  What  did  all  the  washings,  spnnklings  and  shavings, 
used  in  these  purifications,  signify  1 — A.  That  by  the  ap- 
plication of  Christ's  blood  and  Spirit,  for  the  removal  of 
the  guilt  and  filth  of  sin,  and  the  destruction  of  its  power, 
we  become  clean  before  God. 

Q.  Are  the  ceremonial  and  the  judicial  law  now  abro- 
gated?—A.  Yes ;   Gal.  v.  1.  Heb.  viii.  13,  Col.  ii.  14. 

Q.  Why  is  the  ceremonial  law  abolished  1 — A.  Because 
Christ  the  substance  of  its  types  is  already  come,  Heb.  x. 

Q.  Why  is  the  judicial  law  as  such  abolished  1 — A.  Be- 
cause the  Jews  are  now  cast  off  from  being  a  nation  pecu- 
liarly separated  to  the  Lord,  Rom.  xi. 

Q.   Can  the  moral  law  be  abolished  ? — A.  No  ;  the  ob- 


LAW.  ^  189 

ligation  of  the  moral  law  is  invariable,  and  constant  from 
creation  through  all  eternity,  Psalm  cxix.  144. 

Q.  Why  so  1 — A.  Because  it  depends  on  the  nature  of 
God,  and  man's  relation  to  him  as  his  reasonable  creature. 

Q.  Upon  whom  is  the  moral  law  binding? — A.  Upon 
all  men,  Rom.  ii.  14,  15,  Psalm  cxlvii.  19,  20. 

Q.  Why  hath  God  given  a  law  to  men  1 — A.  For  his 
own  honour  and  their  happiness.  Psalm  cxlvii.  19, 20. 

Q.  How  is  the  law  for  the  honour  of  God  1 — A.  As  it 
shews  that  he  is  absolute  ruler  over  all,  James  iv.  12. 

Q.  How  is  it  for  the  happiness  of  men  ] — A.  As  in  keep- 
ing God's  command  there  is  a  great  reward^  Psal.  xix.  11. 

Q.  How  many  things  are  often  included  in  a  law  1 — A. 
Two  ;  its  precept  or  command,  and  its  sanction. 

Q.  In  what  does  the  precept  of  a  law  consist? — A.  In 
shewing  us  our  duty,  and  binding  us  to  it. 

Q.  What  is  the  sanction  of  a  law  1 — A.  The  threaten- 
ing or  promise  annexed  to  the  precept,  in  order  to  deter  us 
from  sin,  and  excite  us  to  duty,  Deut.  xxx.  16. 

Q.  Is  a  threatening  always  annexed  to  God's  law  ? — A. 
No ;  it  is  only  annexed'  when  the  persons  under  it  are  ac- 
tually  fallible.  Gal.  iii.  10,  Lev.  xxvi. 

Q.  Is  a  promise  a  necessary  part  of  God's  law  1 — A.  No ; 
it  is  never  annexed  to  it,  but  when  the  law  is  either  formed 
into  a  covenant,  or  made  a  rule  of  life  to  such  as  are  within 
the  new  covenant,  Deut.  xxxviii. 

Q.  With  what  different  forms  hath  God  clothed  the  moral 
law  1 — A.  With  the  form  of  the  law  of  nature,  of  the  cove- 
nant of  works,  and  of  a  rule  of  life. 

Q.  What  is  the  law  of  nature  1 — A.  The  moral  law 
written  on  Adam's  heart  in  his  creation,  binding  him  to 
perfect  obedience  under  pain  of  eternal  death,  but  promis- 
ing him  no  reward  of  his  obedience,  Rom.  ii.  14. 

Q.  What  is  the  form  of  the  law  as  a  covenant  of  works  1 
— A.  The  moral  law  considered  as  binding  to  perfect  obe- 
dience under  pain  of  eternal  death,  and  promising  eternal 
life  as  the  reward  of  obedience.  Gal.  iii.  10.  12. 

Q.  What  is  the  form  of  the  moral  law  as  a  rule  of  life  ? 
— A.  The  moral  law  as  binding  to  perfect  obedience  under 
pain  of  fatherly  chastisements,  and  have  the  promise  of 
gracious  and  fatherly  rewards  annexed  to  obedience,  Psal. 
Ixxxix.  30,  31,  32,  1  Cor.  xv.  58. 

Q.  In  what  do  the  law  of  nature  and  the  law  as  a  cove- 
nant differ? — A.  Chiefly  in  the  law  as  a  covenant  having 


190  OP  god's  law. 

a  promise  of  eternal  life  annexed  to  obedience,  which  the 
law  of  nature  hath  not,  Gal.  iii.  12. 

Q.  Wherein  do  the  law  of  nature,  and  the  law  as  a  rule 
of  life,  differ? — A.  Chie%  in  that  the  law  of  nature  wag 
perfectly  written  on  man's  heart  in  creation,  was  given  by 
an  absolute  God,  and  required  obedience  under  pain  of  eter- 
nal death  ;  which  is  not  the  case  with  the  law  as  a  rule  of 
life,  Ezek.  viii.  4,  Luke  i.  74,  75. 

Q.  In  what  do  the  law  as  a  covenant  of  works,  and  the 
law  as  a  rule  of  life,  differ  ? — A.  Chiefly  in  their  author, 
subjects,  sanction,  design,  and  acceptance  of  obedience. 

Q.  How  do  they  differ  in  their  author  ? — A.  An  absolute 
God  gives  the  law  as  a  covenant ;  but  Christ  as  Mediator 
gives  the  law  as  a  rule  of  life,  which  is  therefore  called  the 
law  of  Christy  Gen.  ii.  16,  1  Cor.  ix.  21. 

Q.  Is  the  law  as  a  rule,  enforced  with  the  authority  of 
God  as  our  Creator  and  Preserver  1 — A.  Yes  ;  but  that  au- 
thority is  sweetened  and  heightened  by  his  being  our  God, 
Redeemer,  and  Father  in  Christ,  Luke  i.  74,  75. 

Q.  How  do  the  law  as  a  covenant  and  as  a  rule,  differ 
in  their  subjects  ? — A.  All  men  in  their  natural  state  are  ua- 
der  the  law  as  a  covenant ;  but  believers  only  are  under  the 
law  as  a  rule  of  life,  Rom.  vii.  4 — 6. 

Q.  Are  not  believers  under  the  law  as  a  covenant  ? — A. 
No ;  they  are  wholly  delivered  from,  and  completely  dead 
to  it,  Rom.  vi.  14,  Gal.  ii.  19,  and  iv.  4,  5. 

Q.  To  what  of  the  law  as  a  covenant,  are  believers  dead  ? 
— A.  To  its  commands,  promise,  and  curse. 

Q.  How  are  they  dead  to  the  command  of  it? — A.  As 
no  obedience  can  be  required  of  them  as  the  condition  of 
their  eternal  life,  Phil.  iii.  9,  Heb.  xii.  28. 

Q.  How  are  they  dead  to  the  promise  of  it? — A.  Their 
persons  are  not  in  the  least  justified,  nor  eternal  life  pro- 
cured by  their  good  works,  1  Cor.  iv.  4. 

Q.  How  are  they  delivered  from  the  curse  or  threatening 
of  it? — A.  As  they  cannot  incur  God's  wrath,  or  be  con- 
demned to  hell  for  their  sin,  Rom.  viii.  1.  33. 

Q.  By  what  means  are  believers  delivered  from  the  law 
as  a  covenant  ? — A.  By  their  union  to  Christ,  who  fulfilled 
and  magnified  it  in  their  name  and  stead. 

Q.  Why  is  Christ  called  the  end  of  the  law  for  righte- 
ousness ? — A.  Because  he  fulfilled  and  abolished  the  types 
of  the  ceremonial  law,  and  answered  the  demands  of  the 
moral  with  his  perfect  righteousness,  Rom.  x.  4. 


191 

Q.  Wherein  do  the  law  as  a  covenant  and  as  a  rule  dif- 
fer in  their  sanction? — A.  The  sanction  of  the  law  as  a  cov- 
enant, is  eternal  life  or  death  ;  but  the  sanction  of  the  law 
as  a  rule,  is  fatherly  rewards  or  chastisements. 

Q.  What  is  believer's  obedience  to  the  law  as  a  rule  re- 
warded with  1 — A.  With  much  freedom  from  spiritual 
plagues,  and  sweet  communion  with  God  here,  and  addi- 
tional degrees  of  glory  in  heaven,  Isa.  Ixiv.  4,  5. 

Q.  Why  call  you  these  fatherly  or  gracious  rewards  1 — 
A.  Because  though  they  are  given  to  obedient  believers,  yet 
they  are  not  given  for  their  obedience'  sake,  but  flow  from 
God's  fatherly  grace  and  love,  Rom.  v.  21. 

Q.  If  it  is  not  for  the  sake  of  their  good  works  that  be- 
lievers are  rewarded,  how  is  it  that  the  more  holy  they  are, 
the  more  happiness  they  receive  % — A.  Because  the  receiv- 
ing of  much  purchased  holiness  prepares  for  receiving  the 
more  abundant  purchased  happiness,  Dan.  xii.  3. 

Q.  Is  not  holiness  itself  happiness] — A.  It  is  the  very 
height  of  happiness.  Psalm  xvii.  15. 

Q.  Are  more  diligent  and  holy  believers  less  indebted  to 
Christ  for  their  happiness,  than  more  slothful  believers  \ — 
A.  No  ;  they  are  the  deeper  in  the  debt  of  God's  free  grace, 
being  first  indebted  for  more  grace,  and  then  for  more  glory, 
Luke  xxii.  28—30,  1  Cor.  xv.  10. 

Q.  Doth  believers'  obedience  always  go  before  their  privi- 
lege, according  to  the  law  as  a  rule  ? — A.  No ;  first  the  privi- 
leges of  regeneration,  justification  and  adoption  are  bestow- 
ed ;  then  follow  duty  and  privilege  by  turns,  till  they  per- 
fectly unite  into  one  in  glory. 

Q.  What  mean  you  by  fatherly  chastisements  1 — A.  All 
those  troubles  which  believers  meet  with  in  this  world  after 
their  conversion  on  account  of  their  sin,  Heb.  xii. 

Q.  What  are  the  heaviest  of  believers'  chastisements? — 
A.  The  terrors  of  God,  and  hiding  of  his  face,  with  the 
occassional  prevalency  of  sin  and  Satan ;  which  are  terrible 
as  hell  to  the  saints,  Psaira  Ixxxviii.,  Rom.  vii. 

Q.  Why  are  these  called  chastisements^  and  not  punish- 
ments 1 — A.  Because  they  tend  not  to  the  hurt,  but  to  the 
advantage  of  the  saints,  Heb.  xii.  6.  10,  11. 

Q.  Would  it  not  more  effectually  stir  up  believers  to 
oBedience,  if  it  entitled  them  to  eternal  life,  and  their  diso- 
bedience exposed  them  to  eternal  death  ? — A.  No ;  that 
would  disparage  the  righteousness  of  Christ,  hinder  our 
improvement  of  it  as  the  great  motive  of  obedience,  and 


192 

fill  us  with  so  much  of  the  spirit  of  bondage,  as  to  disqual- 
ify us  for  gospel-obedience,  2  Cor.  v.  14. 

Q.  How  is  the  righteousness  of  Christ,  as  the  alone  con- 
dition of  our  eternal  life,  the  great  motive  to  holy  obedience  1 
A.  Therein  we  clearly  see  the  constraining  love  of  Christ ; 
the  holiness,  goodness,  and  greatness  of  God  ;  the  purity, 
goodness,  and  binding  force  of  his  law  ;  and  the  vileness  of 
sin  ;  and  have  assurance  of  strength  for,  and  a  gracious  re- 
ward of  our  obedience. 

Q.  How  long  doth  the  sanction  of  fatherly  rewards  and 
chastisements  continue  annexed  to  the  law  as  a  rule  of 
life  1 — A.   Only  in  this  world,  1  Cor.  xiii.  10. 

Q.  Why  hath  the  law  as  a  rule  of  life  no  such  sanction 
in  heaven  t — A.  Because  there  the  saints  are  by  grace  in- 
fallibly established  in  holiness,  and  there  work  and  reward 
are  become  entirely  the  same.  Rev.  iii.  12. 

Q.  How  do  the  law  as  a  covenant  and  as  a  rule  differ  in 
their  design  ? — A.  The  original  design  of  the  law  as  a 
covenant  was,  that  man  might  procure  life  by  it ;  but  the 
design  of  it  as  a  rule,  is  to  teach  men  how  to  improve  the 
spiritual  life  which  they  freely  receive  from  Christ,  and  tes- 
tify their  thankfulness  to  God  for  it.  Gal.  iii. 

Q.  How  do  they  differ  in  acceptance  of  obedience  ? — A. 
The  law  as  a  covenant  accepts  nothing  less  than  perfect 
obedience  ;  but  the  law  as  a  rule,  though  it  require  perfect, 
admits  of  God's  accepting  our  sincere  obedience  for  Christ's 
sake,  Rev.  viii.  3,  4. 1  Cor.  xv.  58. 

Q.  What  mean  you  by  sincere  obedience  ?— A.  Our  up- 
rightly endeavouring  to  obey  the  whole  law  of  God. 

Q.  Can  any  man  since  Adam's  fall  attain  life  by  his  obe- 
dience to  the  law  1 — A.  No  ;  As  many  as  are  of  the  work 
of  the  laio  are  under  the  curse.  Gal,  iii.  10. 

Q.  Is  the  moral  law  then  of  any  use  to  men? — A.  It  is 
of  very  great  use  to  them.  Psalm  xix.  7 — 10. 

Q.  To  whom  is  it  of  use  ? — A.  To  all  men  in  general, 
and  to  believers  and  unbelievers  in  particular. 

Q.  Of  what  use  is  the  moral  law  to  all  men  1 — A.  To 
show  them  their  duty,  and  bind  them  to  it ;  to  discover  to 
them  the  holiness  of  God,  their  own  sinfulness,  and  inabili- 
ty to  keep  the  law,  and  their  need  of  Christ  and  his  righte- 
ousness, Micah  vi.  8,  Gal.  iii.  11,  12,  21. 

Q.  Of  what  use  is  the  moral  law  to  believers  ? — A.  To 
show  them  what  their  sins  deserve  ;  how  much  they  are  ob- 
liged to  Christ  for  fulfilling  the  law  in  their  stead  ;  and  how 


OP  god's  law.  193 

they  should  express  their  gratitude  to  him  for  his  kindness 
to  them,  Titus  ii.  12,  13,  14,  and  iii,  8, 

Q,.  How  then  is  it  said.  The  law  icas  not  made  for  a 
righteous  man  1 — A.  The  meaning  is,  that  it  was  not  made 
to  terrify,  curse,  and  condemn  a  righteous  man. 

Q.  Of  what  use  is  the  law  to  unbehevers  ? — A.  To  awa- 
ken their  conscience,  and  drive  them  to  Christ,  or  bind  them 
over  to  more  dreadful  wrath  if  they  refuse  him. 

Q.  How  is  the  moral  law  made  known  to  men  \ — A. 
Either  by  being  written  on  their  hearts,  or  by  revelation  in 
the  word  of  God,  Rom.  ii.  15.  18. 

Q.  In  what  different  ways  is  God's  law  written  on  men's 
hearts  ] — A.  Either  by  nature,  or  by  grace. 

Q,  In  what  do  the  natural  and  gracious  writings  of  the 
moral  law  on  men's  hearts  differ  ] — A.  Since  the  fall,  the 
first  merely  impresseth  some  knowledge  of  the  law  in  our 
conscience,  without  influence  from  the  word  of  God  ;  the 
/«s^  consists  in  the  Spirit's  powerful  application  of  the  word 
of  God  to  our  heart,  thereby  conveying  to  us  the  knowledge 
of  the  law,  and  an  inclination  and  ability  to  keep  it,  Rom. 
ii.  14,  15,  Jer.  xxxi.  33. 

Q.  On  whose  hearts  is  God's  law  written  in  a  natural 
manner? — A.  On  the  hearts  of  all  men,  Rom.  ii.  15. 

Q.  On  whose  heart  is  it  written  in  a  gracious  manner  ? 
— A.  On  the  hearts  of  believers  only^  Jer.  xxxi.  33. 

Q.  What  are  the  properties  of  the  moral  law  of  God  ? 
— A.  It  is  spiritual  and  holy,  just  and  good,  perfect  and 
exceeding  broad,  Rom.  vii.  12.  14,  Psalm  xix.  7 — 10. 

Q.  How  is  God's  law  spiritual? — A.  It  reaches  our 
heart,  and  requires  obedience  from  spiritujd  motives,  in  a 
spiritual  manner,  and  to  spiritual  ends,  Luke  i.  74. 

Q.  How  is  the  law  holi/  ? — A.  It  is  the  transcript  of 
God's  hohness  commanding  every  thing  holy,  and  condem- 
ning all  impurity,  1  Peter  i.  15,  16,  Matthew  v. 

Q.  How  is  God's  law  just  ? — A.  It  binds  to  give  every 
one  their  due,  and  requires  no  more  than  God  originally 
gave  man  ability  to  perform,  Psalm  cxix. 

Q.  How  is  God's  law  good? — A.  The  keeping  of  it 
tends  greatly  to  his  glory  and  our  advantage. 

Q.  How  is  God's  law  perfect? — A.  It  is  a  complete 
standard  of  right  and  wrong,  requiring  every  duty  in  the 
highest  degree,  Matth.  v.  48,  Psalm  cxix.  9. 

Q.  How  is  God's  law  exceeding  broad? — 4*  I^  bind^ 
17 


194  OF   THE    TEN    COMMANDMENTS. 

our  whole  man  at  all  times,  and  in  every  situation  ;  and  re- 
quires many  duties  in  every  case  and  season. 

Q,.  41.  Wherein  is  the  moral  law  summarily  comr 
prehended  7 

A.  The  moral  law  is  summarily  comprehended  in 
the  ten  commandments. 

Q.  What  do  you  mean  hy  summarily  comprehended'? — 
A.  It  means,  that  all  the  moral  laws  of  God  may  be  re- 
duced to  one  of  these  commands,  Matth.  xxii.  37.  39. 

Q.  How  many  rules  are  necessary  for  understanding  the 
ten  commandments  1 — A.  Six. 

Q.  What  is  the  first  rule  ? — A.  That  every  command 
requires  many  duties,  and  forbids  many  sins,  which  are  not 
expressly  named  in  it. 

Q.  What  is  the  second  rule  1 — A.  That  wherever  a  duty 
is  required,  the  contrary  sin  is  forbidden  ;  and  wherever  a 
sin  is  forbidden,  the  contrary  duty  is  required. 

Q.  What  is  the  third  rule  1 — A.  That  wherever  a  sin  is 
forbidden,  all  sins  of  the  same  kind,  and  all  occasions, 
causes,  or  appearances  of  these  sins,  are  forbidden ;  and 
wherever  any  duty  is  commanded,  all  duties  of  the  same 
Kind,  and  all  the  means  of  performing  them,  are  commanded. 

Q.  What  is  the  fourth  rule  ? — -A.  That  whatever  we 
ourselves  are  bound  to,  we  are  obliged  to  do  what  in  us  lieth 
to  cause  others  to  do  the  same. 

Q.  What  is  the  fifth  rule  ?— A.  That  that  which  is  for- 
bidden may  never  be  done  ;  but  actions  required,  are  only 
to  be  performed  when  God  giveth  opportunity. 

Q.  What  is  the  sixth  rule  ? — ^A.  That  the  same  sin  is 
forbidden,  and  the  same  duty  required,  in  different  respects, 
in  many  commandments. 

Q.  Where,  and  to  whom,  were  the  ten  commands  most 
solemnly  delivered  1 — A.  To  Moses,  and  the  children  of 
Israel,  at  Mount  Sinai,  Exod.  xx. 

Q.  How  were  the  ten  commands  there  delivered  1 — A. 
God  solemnly  proclaimed  and  wrote  them. 

Q.  What  solemnity  attended  God's  proclamation  of  the 
law  1 — A.  Terrible  thunders  and  lightnings,  Exod.  xix. 

Q.  What  was  the  design  of  this  \ — A.  To  shew  how 
dangerous  it  is  to  be  under  the  law  as  a  covenant,  or  to 
break  it  as  a  rule  of  life.  Gal.  iii.  10,  Deut.  iv,  34. 

Q.  Whether  was  it  the  covenant  of  works,  qr  of  grace, 


OF  THE  SUM  OP  THE  TEN  COMMANDMENTS.     195 

which  was  delivered  at  Sinai? — A.  The  law  simply,  as 
given  with  such  awful  solemnity,  was  the  covenant  of  works, 
published  to  drive  Israel  to  Christ ;  but  the  covenant  of 
grace  was  delivered  in  the  preface  and  ceremonies. 

Q.  On  what  did  God  write  the  ten  commands  ?— A.  On 
two  tables  of  stone,  Deut.  x.  4. 

Q.  Why  did  God  write  his  law  on  tables  of  stone  V — A. 
To  shew  the  perpetual  obhgation  of  the  law  ;  and  to  repre- 
sent the  natural  hardness  of  our  hearts  in  which  the  Spirit 
writes  it,  Jer.  xxxi.  33,  Ezek.  xxxvi.  26,  27. 

Q.  Why  did  God  write  his  law  on  two  tables  1 — A.  To 
distinguish  our  duty  to  God  from  our  duty  to  man. 

Q.  How  many  commandments  were  written  in  each  ta- 
ble 1 — A.  Four  in  the  first,  and  six  in  the  second. 

Q,.  42.  What  is  the  sum  of  the  ten  commandments  ? 

A.  The  sum  of  the  ten  commandments  is,  To  love 
the  Lord  our  God  with  all  our  heart,  with  all  our 
soul,  with  all  our  strength,  and  with  all  our  mind, 
and  our  neighbour  as  ourselves. 

Q.  What  is  the  fulfilment  of  the  moral  law  1 — A.  Love 
to  God,  to  ourselves,  and  to  our  neighbour. 

Q.  How  is  love  the  fulfilment  of  the  law? — A.  As  it 
must  be  the  principle,  motive  and  substance  of  every  act  of 
our  obedience  to  the  law,  1  Tim.  i.  5. 

Q.  What  is  the  sum  of  the  first  table  of  the  law? — A. 
To  love  the  Lord  with  all  our  heart,  soul,  strength,  and 
mind,  Matth.  xxii.  37.  Luke  x.  27. 

Q.  What  do  you  mean  by  that? — A.  It  is  to  love  him 
in  the  most  ardent  and  judicious  manner,  to  the  utmost  of 
our  power,  and  far  above  all  other  things. 

Q.  What  necessarily  belongs  to  this  superlative  love  to 
God? — A.  Our  loving  him  for  himself,  devoting  our  whole 
man  to  his,  service,  centering  our  soul  in  him  as  its  only 
rest,  and  contemning  all  things  in  comparison  of  him, 
Psalm  Ixxiii.  25,  26. 

Q.  Why  should  we  thus  love  God? — A.  Because  he  is 
infinitely  lovely  in  himself,  and  good  to  us,  1  John  iv. 

Q.  By  what  marks  is  our  superlative  love  to  God  mani- 
fested ? — A.  By  our  hatred  of  all  sin ;  carefulness  to  please 
God  ;  readiness  to  suffer  for  him  ;  grief  for  his  dishonour  ; 
frequent  thoughts  of  him  ;  love  to  his  people,  word,  and  or- 
dinances ;  and  constantly  study  to  be  like  him. 


196         OF    THE    SUM    OP    THE    TEN   COMMANDMENTS. 

Q.  What  is  the  sum  of  the  second  table  of  God's  law  ? 
— A.  To  love  our  neighbour  as  ourselves,  James  ii.  8. 

Q.  What  do  you  mean  by  that  1 — A.  To  love  our  neigh- 
bours as  truly  and  constantly  as  ourselves;  and  to  do  them 
all  the  good  we  would  wish  them  to  do  to  us  in  like  circum- 
stances;^  Rom.  xii.  9 — 21.  Matth.  vii.  12. 

Q.  If  one  would  wish  others  to  give  him  an  opportuni- 
ty of  sinning,  as  of  drunkenness,  &c.  should  they  do  so  to 
him? — A.  No;  to  promote  sin  is  hatred  not  love. 

Q.  Who  is  our  neighbour,  whom  we  must  love  as  our- 
selves?— A.  All  men,  even  our  enemies,  Matth.  v.  44. 

Q,.  Should  we  love  all  men  alike  ? — A.  No. 

Q.  Whom  should  we  chiefly  love? — A.  The  saints. 

Q.  Why  should  we  love  the  saints  above  others? — A. 
They  are  most  like  God,  and  dearest  to  him. 

Q.  How  is  our  love  to  be  exercised  towards  all  men  ? — 
A.  In  esteeming,  pleasing,  helping,  sympathising  with, 
and  praying  for  all  men,  Rom.  xii.  10 — 21. 

Q.  How  is  our  love  to  be  exercised  towards  the  saints  ? 
— A.  In  delighting  in  them  as  our  chief  companions. 

Q.  How  is  our  love  to  be  exercised  towards  our  enemies? 
— A.  In  forgiving,  praying  for,  and  rendering  them  good 
for  evil,  Luke  vi.  27,  28,  &c. 

Q.  Why  should  we  love  our  enemies? — A.  That  we 
may  obey  God,  and  be  like  him,  who  shews  mercy  to  sin- 
ners, and  makes  his  sun  to  rise  on  the  evil  and  unjust. 

Q.  What  things  are  considerable  about  the  commands? 
— A.  Their  preface,  the  commands  themselves,  and  the 
reasons  annexed  to  several  of  them. 

Q,.  43.  What  is  the  preface  to  the  ten  command- 
inents  ? 

A.  The  preface  to  the  ten  commandments  is  in 
these  wordsj  "I  am  the  Lord  thy  God,  which  have 
brought  thee  out  of  the  land  of  Egypt,  out  of  the 
house  of  bondage.-' 

Q,.  44.  What  doth  the  preface  to  the  ten  commandr- 
orients  teach  us  ? 

A.  The  preface  to  the  ten  commandments  teacheth 
us,  That  because  God  is  the  Lord,  and  our  God  and 
Redeemer,  therefore  we  are  bound  to  keep  all  his 
commandments. 

Q.  What  doth  the  preface  to  the  ten  commandments 
contain? — A,  General  reasons  for  our  keeping  them  all. 


OP   THE    PREFACE    TO    THE    COMMANDMENTS.         197 

Q.  Migfht  not  God,  by  mere  authority,  require  us  to 
yield  obedience  to  his  law? — A.   Yes :  Dan.  iv.  34. 

Q.  Why  then  doth  he  annex  reasons  of  obedience  to  it? 
— A.  Because  of  our  aversion  to  obey  his  law;  and  to 
shew  the  greatness  of  our  obhgation,  and  the  kindness  of 
God  in  giving  as  such  encouragement  to  our  duty. 

Q.  Why  are  these  reasons  of  obedience  placed  before 
the  commands  ? — A.  To  shew  that  we  must  first  believe 
in,  and  receive  God  as  our  God  and  Redeemer,  before  we 
can  be  enabled  to  obey  any  of  his  commands,  Gal.  v.  6. 

Q.  Must  we  then  first  receive  the  comforts  and  blessings 
of  the  gospel,  before  we  can,  and  that  we  may  be  able  to 
perform  the  duties  of  the  law? — A.  Yes. 

Q.  What  blessings? — A.  Union  with  Christ,  justifica- 
tion through  his  righteousness,  the  love  of  God  shed  abroad 
in  our  hearts,  the  solid  hope  of  heaven,  &:.c. 

Q.  What  is  the  first  reason  of  our  obedience  to  God's 
law  contained  in  the  preface  1 — A.  That  the  Lawgiver  is 
the  Lord^  or  Jehovah,  Exod.  xx.  2. 

Q.  What  is  the  force  of  this  reason  ? — A.  That  because 
God  is  being  itself,  gave  us  our  being,  and  will  give  being 
to  all  his  promises,  we  ought  to  obey  him. 

Q.  What  is  the  second  reason  of  obedience  contained  in 
the  preface  ? — A.  That  the  Lawgiver  is  our  God. 

Q.  What  is  the  force  of  this  reason? — A.  That  God,  be- 
ing our  master,  head,  husband,  father,  friend,  and  portion, 
we  ought  to  love,  obey,  and  submit  to  him. 

Q.  In  what  different  respects  may  God  be  our  God  ? — A. 
He  is  the  God  of  all  men  by  creation  and  providence ;  of 
all  church-members  by  external  covenant;  and  the  God 
of  all  saints  by  special  covenant  in  Christ. 

Q.  Are  we  not  the  more  obliged  to  obey  God,  that  he  is 
our  God  in  various  respects  ? — A.  Yes. 

Q.  Under  what  stronger  obligations  to  obedience  are 
church-members,  than  Heathens  ? — A.  God  hath  blessed 
them  with  his  word  and  ordinances  ;  and  they  are  more 
solemnly  bound  to  be  his  by  their  baptism,  &c. 

Q.  Under  what  stronger  obligations  to  obedience  are  be- 
lievers, than  nominal  Christians? — A.  God  hath  favoured 
them  with  distinguished  blessings,  and  stands  in  particular 
relations  to  them,  1  John  iv.  10. 

Q.  What  is  the  third  reason  of  obedience  contained  in 
the  preface  ? — A.  That  the  Lawgiver  is  our  Redeemer, 

17# 


198  OP    THE    PREFACE    TO    THE    COMMANDMENTS. 

Q.  From  what  did  God  redeem  Israel  of  old? — A.  From 
the  land  of  Egypt,  and  house  of  bondage. 

Q.  How  can  these  words  in  the  preface  respect  such  as 
are  not  Israelites  1 — A.  As  God  has  delivered  all  church- 
members  from  what  resembles  tlie  bondage  of  Egypt. 

Q.  From  what  hath  God  delivered  all  church-members  ] 
—A.  From  the  bondage  of  Popery  or  Paganism. 

Q.  From  what  other  bondage  hath  God  delivered  believ- 
ers 1 — A.  From  the  bondage  of  the  law,  sin,  Satan,  and 
the  world,  Isa.  xhx,  24,  Gal.  i.  4,  John  viii.  36. 

Q.  How  doth  this  spiritual  bondage  resemble  the  bond- 
age of  Egypt  ? — A.  As  in  Egypt,  Israel's  bondage  was  very 
cruel,  they  being  required  to  make  brick  without  straw,  and 
had  their  male  children  drowned  in  the  river  NjIus  ;  so  un- 
converted persons  are  required  to  perform  duties,  while  they 
have  no  strength  ;  and  have  all  their  apparently  good  works 
and  resolutions  buried  in  the  floods  of  their  corruption, 
Gal.  iii.  10,  Rom.  vii.  13. 

Q.  Who  are  our  cruel  taskmasters  in  our  spiritual  bond- 
age 1 — A.  Our  conscience  and  our  lusts,  Titus  iii.  3. 

Q.  Why  doth  our  conscience  harrass  us  1 — A.  Because 
we  cannot  fulfil  the  task  of  duty  which  the  law  pre- 
scribes us. 

Q.  Why  doth  our  lust  harrass  and  disquiet  us  ? — A.  Be- 
cause we  cannot  fulfil  the  task  of  sin  which  they  prescribe, 
nor  fulfil  one  lust,  but  at  the  expense  of  another. 

Q.  Do  sin  and  Satan,  like  Pharaoh,  obstinately  refuse  to 
let  us  go  from  our  spiritual  bondage  1 — A.  Yes ;  but  God  re- 
deems us  with  a  strong  hand,  Eph.  i.  19. 

Q.  Is  God's  redeeming  us  from  our  spiritual  bondage  a 
very  strong  reason  of  our  obedience  to  him  1 — A.  Yes ;  God 
having  redeemed  us  by  such  price  and  power,  we  are  whol- 
ly and  eminently  his ;  and  therefore  ought  to  be  wholly  de- 
voted to  his  service,  Luke  i.  74,  75. 

Q.  Is  our  serving  of  God  a  requital  of  his  redeeming  us  1 
— A.  No ;  God  neither  requires,  nor  can  our  good  works 
be  any  proper  requital  of  such  amazing  favours  ;  for  when 
we  have  done  all  we  are  but  unprofitable  servants,  Psalm 
cxvi.  12,  Luke  xvii.  10. 

Q.  Why  then  doth  God  require  obedience,  because  he 
has  redeemed  us  1 — A.  That  we  may  thereby  acknowledge 
our  obligation  to  him  for  his  redeeming  grace,  and  sink 
deeper  in  its  debt.  Psalm  cxvi.  12,  13. 

Q.  Wherein  do  the  four  commands  of  the  first  table  of 


OP    THE    FIRST    COMMANDMENT.  190 

the  moral  law  dift'er? — A.  The  first  command  respects  the 
object,  the  second  the  means,  the  third  the  manner,  and  the 
fourth  the  appointed  time  of  our  worship. 

Q.  45.    Which  is  the  first  commandment'.^ 

A.  The  first  cammandment  isj  '*Thou  shalt  have 
no  other  gods  before  me." 

d.  46.  What  is  required  in  tliefiist  co7nma7idment  7 

A.  The  first  commandment  requireth  us  to  know 
and  acknowledge  the  only  true  God  as  our  God,  and 
to  worship  and  glorify  him  accordingly. 

Q.  47.  What  is  forbidden  in  the  first  command- 
ment? 

A.  The  first  commandment  forbiddeth  the  denying, 
or  not  worshipping  and  glorifying  the  true  God  as 
God  and  our  God;  and  the  giving  of  that  worship 
and  glory  to  any  other  which  is  due  to  him  alone. 

d.  48.  What  are  ive  specially  tanght  by  these  icords^ 
before  me,  in  the  first  commandment? 

A.  These  words,  before  me,  in  the  first  command- 
ment, teach  us,  That  God  who  seeth  all  things,  tak- 
eth  notice  of,  and  is  much  displeased  with,  the  sin  of 
having  any  other  god. 

Q.  What  are  t!ie  general  duties  required  in  this  com- 
mand?— A.  To  know,  acknowledge,  worship,  and  glorify 
the  true  God,  1  Cin-on.  xxviii.  9.  Mauh.  iv.  10. 

Q.  What  ought  we  to  know  concerning  God  1 — A.  That 
he  is,  what  he  is,  and  wliat  he  hatli  done. 

Q.  Why  must  we  know  that  God  is  ? — A.  Because 
this  is  the  foundation  of  all  religion  and  duty,  Heb.  xi.  6. 

Q.  Why  must  we  know  icliat  God  is? — A.  Because 
without  the  knowledge  of  the  divine  perfections  and  per- 
sons, we  cannot  discern  him  as  the  only  true  God. 

Q  In  what  respect  ought  we  to  know  God  ? — A.  As  an 
absolute  God,  and  as  he  is  in  Christ. 

Q.  Why  must  we  know  hun  as  an  absolute  God  1 — A. 
That  we  may  see  how  contrary  his  nature  is  to  sin,  and 
how  unfit  an  absolute  God  is  to  be  the  enriching  portion  of 
wnners,  Deut.  iv.  24. 

Q.  Why  must  we  know  God  as  he  is  in  Christ? — A. 
Because  in  Christ  his  glory  is  most  brightly  displayed  in 
such  a  way  as  is  engaging  to  sinfid  men,  2  Cor.  v.  19. 


200  OP    THE    FIRST    COMMANDMENT. 

Q.  Wliat  different  kinds  of  knowledge  of  God  are  there  t 
— A.  Notional  and  saving  knowledge. 

Q.  In  what  do  these  differ? — A.  Notional  knowledge  is 
acquired  by  natural  study,  changes  not  our  state,  but  ren- 
ders us  proud ;  saving  knowledge  is  taught  by  Christ's 
Spirit,  and  humbles  and  sanctifies  us. 

Q.  Is  notional  or  head-knowledge  good  in  itself? — A. 
Yes ;  but  we  can,  and  often  do  use  it  very  ill. 

Q.  Can  adult  persons  have  saving  knowledge  without 
son>e  measure  of  head-knowledge? — A.  No;  l&a.  xxvii.  11. 

Q.  Is  it  enough  that  we  know  God  merely  a&  God? — A. 
No;  we  must  know  him  a&  our  God  in  Christ. 

Q.  What  is  understood  by  knowing  God  as  our  God? — 
A.  The  discerning  him  as  our  father,  king,  shepherd,  hus- 
band, portion,  &c.  Isa.  xxxiii.  22>  and  Ixiii.  16. 

Q.  How  may  we  attain  to  this  knowledge  of  God  ? — A. 
By  searching  the  scriptures  in  the  fear  of  God,  and  by  the 
as>sistance  and  illumination  of  his  Spirit,  John  v.  39. 

Q.  What  is  to  be  understood  by  achiomhdging  God? — 
A.  Our  owning  and  avouching  him  for  God  and  o'ur  God, 
Deut.  xxvi.  17,  John  xx.  28,  Psal.  xci.  2,  Exod.  xv.  2. 

Q.  In  what  different  ways  are  we  to  acknowledge  him 
as  God  and  our  God  ? — A.  By  profession  and  practice. 

Q.  How  must  we  acknowledge  God  by  profession? — A. 
By  professing  to  hold  all  his  truths  which  represent  him  as 
God  or  our  God^  from  a  regard  to  his  authority. 

Q.  In  what  maimer  ought  we  to  acknowledge  God  by 
our  profession? — A.  In  a  plain,  constaJit,  hiumble,  bold,  and 
public  manner,  Matth.  x.  32,  Heb.  x.  23. 

Q.  Why  should  our  profession  be  plaini — A.  That  no 
divine  truth  may  be  buried  amidst  doubtful  expressions. 

Q.  Why  should  it  be  constant  or  steadfast  ? — A.  Because 
God  and  his  truths  are  always  the  same  Heb.  xiii.  8,  9. 

Q,.  Why  should  it  be  humble  ? — A,  Because  of  our  own, 
and  others  daily  miscarriages,  Rev.  xi.  3. 

Q.  Why  must  our  profession  be  bold? — A.  To  make 
the  opposers  of  truth  and  holiness  ashamed,  and  to  encour- 
age its  friends  in  their  adherence  to  it,  Phil.  i.  17.  28. 

Q.  When  should  we  most  boldly  avow  our  profession  1 
— A.  When  iniquity  and  eiTor  most  abound,  Mark  viii. 

Q.  Why  so? — A.  That  we  may  restrain,  and  put  to 
shame  the  boldest  of  men  in  error  and  wickedness. 

Q.  Why  should  our  profession  be  public  ? — A.  That  we 


OP    THE    FIRST    COMMANDMENT.  201 

may  not  appear  ashamed  of  Christ,  and  may  excite  others 
to  embrace  his  truths,  Luke  xxii.  8,  Matth.  v.  16. 

Q.  How  are  we  to  acknowledge  God  as  God,  and  our 
God  in  our  practice  ? — A.  By  exercising  towards  him  all 
suitable  graces,  honouring  him  with  all  due  worship,  and 
doing  all  things  with  an  eye  to  his  glory. 

Q.  What  graces  are  we  to  exercise  towards  God  1 — A. 
Faith,  hope,  love,  fear,  repentance,  zeal,  thankfulness, 
watchfulness,  humility,  resignation,  patience,  &c. 

Q.  Can  we  exercise  one  of  these  graces  without  exer- 
cising them  all  ? — A.  No  ;  they  are  inseparably  united  in 
their  nature  and  exercise,  2  Peter  i.  4 — 10. 

Q.  Why  is  faith  necessary  1 — A.  Because  without  faith 
we  cannot  receive  nor  worship  God  as  our  God,  nor  ac- 
knowledge him  to  be  true,  Heb.  xi.  6,  1  John  v.  10. 

Q.  Doth  this  command  require  faith  in  Christ  as  Media- 
tor l — A .  Yes  ;  for  without  this  we  could  not  acknowledge 
the  truth  of  God  in  his  word  ;  nor  can  we  receive  and  wor- 
ship God  as  God,  and  our  God,  but  through  Christ,  1  John 
iii.  23,  John  xiv.  6,  Eph.  ii.  18. 

Q.  How  can  the  moral  law  require  such  faith  from  us, 
as  could  not  be  required  of  Adam,  who  had  the  law  writ- 
ten on  his  heart  ] — A.  God's  law  binds  us  to  credit  what- 
ever discoveries  of  himself  or  his  will  he  makes  to  us. 

Q.  Doth  this  command  require  us  to  believe  all  the  truths 
of  the  gospel  with  application  to  ourselves  1 — A.  Yes  ;  and 
if  we  do  not,  we  make  God  a  liar,  instead  of  owning  him 
as  God  and  our  God,  1  John  v.  10. 

Q.  What  is  hope  in  God? — A.  An  expectation  of  all 
promised  good  things  from  God,  Lam.  iii.  26. 

Q.  Why  is  it  required  that  we  hope  for  all  the  good 
things  which  God  hath  promised  ? — A.  To  acknowledge 
God  as  our  infinitely  gracious  and  liberal  God,  Psalm 
cxxx.  7. 

Q.  Wherein  do  faith  and  hope  differ  1 — A.  Faith  especi- 
ally respects  the  faithfulness  of  God,  and  truth  of  his  promise; 
hope  especially  respects  the  goodness  of  God,  and  the  good 
things  he  hath  promised :  hope  respects  only  future  things, 
but  faith  respects  also  what  is  past  or  present. 

Q.  Why  is  love  to  God  required  in  this  command  ? — A. 
To  acknowledge  God  infinitely  excellent  in  himself,  and 
gracious  and  kind  to  us.  Psalm  cxvi.  1 — 6. 

Q.  How  should  our  love  to  God  be  exercised  1 — ^A.  In 


202  OP    THE    FIRST    COMMANDMENT. 

our  choosing,  esteeming,  desiring,  delighting  in,  and  re- 
membering him  in  his  perfections  and  excellency. 

Q.  How  can  we  sinners  love  the  holiness  and  justice  of 
God  ] — A.  We  must  receive  Christ,  in  whom  God's  holi- 
ness and  justice  will  be  as  amiable  and  lovely  to  us,  as  his 
mercy  and  goodness,  Hab.  i.  13,  1  John  i.  9. 

Q.  What  call  you  the  fear  of  God  ? — A.  Not  a  slavish 
terror  of  God  as  a  destroyer ;  but  a  filial  awe  of  him  as  a 
holy,  great,  powerful,  and  just  Father,  Heb.  xii.  28. 

Q.  Why  is  this  fear  necessary  1 — A.  To  acknowledge 
the  majesty,  power,  hohness,  &c.,  of  God,  Psal.  Ixxxix.  7. 

Q.  Why  is  repentance  required  from  us  \ — A.  To  ac- 
knowledge the  goodness  and  holiness  of  God  ;  and  to  give 
up  with  the  service  of  sin  and  Satan  as  our  god. 

Q.  Are  faith  and  repentance  precepts  of  the  gospel  strict- 
ly so  called? — A.  No;  they  are  required  by  the  law  ;  and 
it  argues  great  ignorance  to  say,  that  faith,  which  believes 
and  receives  God  as  our  God,  and  repentance,  which  turns 
from  all  other  gods  to  the  true  God,  are  duties,  not  of  the 
law,  but  of  the  gospel,  Matth.  xxiii.  23. 

Q.  What  is  holy  zeall — A.  An  active  spiritual  concern 
for  the  glory  and  truths  of  God,  and  indignation  against  sin, 
John  ii.  17,  Acts  xvii.  16,  Psalm  cxix.  139. 

Q.  For  what  should  we  be  zealous? — A.  For  all  the 
truths  of  God,  and  every  thing  belonging  to  him,  Jude  3. 

Q.  Why  should  we  be  zealous  for  the  smallest  truths  ? — 
A.  Because  the  glory  of  God  is  concerned  in  them  ;  they 
are  confirmed  with  the  blood  of  Christ ;  and  the  contempt 
of  them  makes  way  for  our  giving  up  with  greater  truths, 
Matth.  V.  19,  Luke  iv.  10,  Prov.  xxiii.  23. 

Q.  For  what  truths  should  we  be  particularly  zealous  ? — 
A.  For  such  as  arc  presently  opposed,  which  are  therefore 
called  the  word  of  Christ's  patience^  Rev.  iii.  10. 

Q.  Are  we  to  be  equally  zealous  for  all  God's  truths  1 — 
No  ;  our  zeal  is  to  be  proportioned  to  the  natural  or  circum- 
stantial importance  of  truth,  Matth.  xxiii.  23. 

Q.  Wherein  lies  the  evil  of  carelessness  about  divine 
truths  relative  to  the  discipline  and  government  of  the 
church  ? — A.  It  shews  great  pride,  as  if  we  thought  Christ 
had  instituted  trifles  ;  and  much  selfishness,  as  if  we  sought 
only  our  own  happiness,  not  the  honour  of  Christ ;  and  be- 
sides, the  neglect  of  these  things  introduceth  the  ruin  of 
fundamental  truths,  Jude  3,  2  Tim.  iii.  13. 

Q.  What  are  the  qualities  of  right  zeal? — A.  It  must 


OF    TU£    FIRST    COMMANDMENT.  203 

be  only  for  what  is  founded  on  scripture  ;  and  directed  by- 
knowledge  ;  managed  with  meekness  and  prudence ;  and 
attended  with  constancy,  humihty,  and  regard  to  the  glory 
of  God,  Rom.  x.  2,  Gal.  iv.  18,  1  Tim.  vi.  11. 

Q,  Why  is  zeal  necessary? — A.  To  testify  our  high  es- 
teem of  God,  and  his  truths  and  ordinances. 

Q.  Why  is  thankfulness  necessary  1 — A.  To  acknowl- 
edge God  as  the  God  and  author  of  all  our  mercies.    • 

Q.  What  is  watchfulness  ? — A.  A  disposition  to  guard 
against  the  snares  of  God's  enemies,  and  to  wait  on  him 
for  his  favours  and  blessings,  1  Pet.  v.  8,  Isa.  viii.  17. 

Q.  Why  is  watchfulness  necessary  ? — A.  To  testify  that 
our  whole  dependence  is  on  the  true  God,  and  prevent  our 
acknowledging  and  turning  aside  to  other  gods, 

Q,  What  is  humility  towards  God? — A,  A  deep  im- 
pression of  our  meanness  and  vileness  before  him,  Job  xl. 

Q.  Why  is  humility  towards  God  necessary  1 — A.  To 
acknowledge  God's  greatness  and  holiness ;  and  prevent 
an  idolatrous  self-conceit,  Isa.  vi.  5.  Matth.  xvi.  24. 

Q.  What  should  we  think  meanly  of  before  God  1 — A. 
Our  wisdom,  riches,  righteousness,  beauty,  &c. 

Q.  What  is  resignation  ? — A.  A  willingness  to  be  dis- 
posed of  in  our  work  and  lot  as  God  pleaseth.  Acts  xxi. 

Q.  Why  is  resignation  necessary? — A.  To  acknow- 
ledge God's  wisdom,  and  absolute  dominion  over  us. 

Q.When  is  resignation  most  difficult? — A.  When  God 
calls  us  to  difficult  duties,  or  visits  us  with  heavy  afflictions, 
Isa.  vi.  8,  9.  Lev.  x.  3. 

Q,  What  is  patience? — A.  A  bearing  of  afflictions  with 
calmness  of  mind,  1  Pet,  ii.  23. 

Q.  Why  is  patience  necessary? — A.  To  acknowledge 
the  justice,  wisdom,  and  love  of  God  in  afflicting  us. 

Q.  What  do  you  understand  by  the  worship  of  God? — 
A.  It  is  a  more  immediate  approach  to  God,  and  giving 
him  the  glory  due  to  his  name.  Psalm  xcvi.  8,  9. 

Q.  Wherewith  ought  we  to  worship  God? — A.  With 
our  soul  and  our  body,  1  Cor.  vi.  20. 

Q.  How  are  we  to  worship  God  with  our  soul  alone? — 
A.  In  meditation,  admiration,  &c.  Psal.  cv. 

Q.  What  do  you  understand  by  meditation? — A.  Our 
thinking  of  God  and  spiritual  things. 

Q.  What  should  be  the  principal  subjects  of  our  medita- 
tion?— A.  The  divine  perfections,  persons,  and  works; 
Christ  in  his  person,  natures,  and  offices ;  the  covenants  of 


204  OF  THE    FIRST   COMMANDMENT. 

works  and  grace  ;  the  law  of  God ;  and  beauty  of  holines?; 
the  vileness  and  danger  of  sin,    &.c. 

Q.  Why  is  such  meditation  necessary? — A.  That  we 
may  know  and  acknowledge  God  more  and  more. 

Q.  What  of  God  should  we  admire  and  wonder  at  1 — A. 
Every  thing  he  is  or  doth,  especially  his  love  and  sovereign 
grace,  Psal.  xxxvi.  7.  and  cxxxix.  17,  18. 

Of.  Why  is  admiration  of  God  necessary  1 — A.  To  ac- 
knowledge the  absolute  incomprehensibleness  of  God. 

Q.  How  are  we  to  worship  God  with  soul  and  body 
jointly  ? — A.  By  prayer,  praise,  receiving  the  sacraments, 
&c. 

Q.  How  doth  prayer  glorify  God  ? — A.  It  acknowl- 
edgeth  his  omniscience  to  see  all  our  sins,  and  his  ability 
and  readiness  to  supply  all  our  wants,  Phil.  iv.  19. 

Q.  How  doth  praise  glorify  God  1 — A.  It  is  a  confession 
to  God  himself,  or  others,  of  his  infinite  excellencies. 

Q,.  How  doth  giving  and  receiving  of  the  sacraments 
glorify  God  1 — A.  We  therein  acknowledge  God  our  master^ 
whom  we  serve  ;  our  food,  on  which  we  live;  and  our  por- 
tion, wherewith  we  are  enriched.  Gen.  xviii.  7.  10. 

Q.  How  do  we  acknowledge  God  as  God,  and  our  God, 
in  other  acts  of  life  besides  immediate  worshipping  of  him  ? 
— A.  By  making  his  glory  our  chief  end  in  them  ;  and 
rendering  to  ourselves  and  others  what  is  due,  on  his  ac- 
count, 1  Cor.  X.  31.  Tit.  iii.  11,  12. 

Q.  Why  is  worshiping  and  glorifying  God  accordingly 
subjoined  to  our  knowing  and  acknowledging  him  as  God, 
and  our  God? — A.  To  show,  that  all  our  behaviour,  and 
especially  our  worship,  must  correspond  with  the  perfections 
of  God,  and  his  relations  to  us,  and  our  knowledge  and 
acknowledgment  of  them,  1  Cor.  xxviii.  9. 

Q.  How  must  our  worshipping  and  glorifying  of  God  cor- 
respond with  his  being  a  Spirit? — A.  In  our  seeking  chief- 
ly for  spiritual  blessings,  and  having  a  spiritual  frame  and 
end  in  every  thing  that  we  do,  John  iv.  24. 

Q.  How  must  they  correspond  with  God's  infinity  ? — A. 
In  our  making  God  the  proper  centre  of  all  our  desires, 
Psal.  xxvii.  4,  and  Ixxiii.  25,  26. 

Q.  How  must  they  correspond  with  his  eternity  ? — A. 
In  our  caring  chiefly  for  our  eternal  interests. 

Q.  How  must  they  agree  with  his  unckangeableness? — 
A.  In  our  constant  maintaining  honourable  apprehension 
of  God  ;  and  stedfastness  in  our  duty. 


OF    THE    FIRST    COMMANDMENT.  205 

Q.  How  must  our  worship  and  practice  corre»pond  with 
the  wisdom  of  God  1 — A.  In  our  viewing,  admiring,  imita- 
ting, and  relying  on  it,  2  Pet.  ii.  9. 

Q.  How  must  they  agree  with  the  power  of  God  ? — A. 
In  our  expecting  his  accomplishment  of  the  most  difficult- 
like  promises :  and  our  attempting  the  performance  of  the 
most  difficult  duties  in  his  strength. 

Q.  How  must  they  correspond  with  the  holiness  of  God? 
— A.  In  our  earnest  endeavours  to  increase  in  holiness, 
and  daily  blushing  before  God  because  of  our  impurity. 

Q.  How  must  they  agree  with  ihe  justice  of  God? — A. 
In  our  standing  in  awe  to  sin,  rendering  every  one  his  due, 
and  boldly  asking  and  expecting  from  our  just  God  all  the 
blessings  which  Christ  has  purchased  for  us. 

Q.  How  must  our  worship  and  practice  correspond  with 
the  goodness  of  God  1 — A.  In  our  esteeming  all  our  enjoy- 
ments his  free  and  undeserved  mercies,  and  boldly  asking 
the  supply  of  all  our  wants  from  him. 

Q.  How  must  they  correspond  with  the  truth  of  God  ? — 
A.  In  our  believing  his  word,  particularly  his  promise; 
living  a  life  of  faith  on  his  Son ;  and  studying  to  be  like 
God  in  uprightness  and  sincerity,  2  Chron.  xx.  20. 

Q.  How  must  they  correspond  with  his  being  the  one 
only  God  1 — A.  In  our  renouncing  all  other  lords  and  lov- 
ers ;  and  refusing  to  give  any  thing  the  place  of  God  in  our 
hearts,  Hos.  xiv.  3.  8,  Psalm  Ixxiii.  25,  26. 

Q.  How  must  they  correspond  with  God's  being  the 
Jiving  God  ? — A.  In  our  receiving  and  improving  him  as 
our  life,  and  devoting  our  life  wholly  to  his  service. 

Q.  How  must  our  worship  and  practice  correspond  with 
God's  subsistence  in  three  persons  ? — A.  In  our  worship- 
ping the  Father,  through  the  Son  and  by  the  Spirit :  and 
studying  to  maintain  distinct  communion  with  each  of  the 
divine  persons,  2  Cor.  xiii.  14,  Eph.  ii.  18. 

Q.  How  must  they  correspond  with  God's  being  in 
Christ? — A.  In  our  daily  making  use  of  Christ  in  his  per- 
son and  offices,  as  the  way  to  the  Father,  Col.  ii.  6. 

Q.  How  must  they  correspond  with  God's  relations  of 
Father,  husband,  master,  &C.  ?  A.  In  our  improving  these 
relations  to  encourage  our  kindly  dependence  on,  and  obe- 
dience to  him  as  our  God,  Exod.  xv.  2. 

Q.  How  must  our  worshipping  and  glorifying  God  cor- 
respond with  our  knowledge  and  acknowledgment  of  him  1 — 
A.  They  must  flow  from  a  saving  knowledge  of  liim  ;  and 
18 


206  OP    THE    FIRST    COMMANDMENT. 

our  delight  and  diligence  therein  must  increase  in  propor- 
tion to  our  knowledge  and  profession. 

Q.  Is  not  our  whole  duty,  in  some  respect,  required  in 
this  command] — A.  Yes;  for  it  is  a  knowing,  acknowl- 
edging, worshipping,  or  glorifying  God,  1  Cor.  x.  31. 

Q.  Doth  this,  or  any  other  command,  require  any  thing 
but  what  is  really  our  privilege  1 — A.  No  ;  to  enjoy  and 
serve  God  as  our  God,  is  our  highest  honour  and  happi- 
ness, Deut.  xxxiii.  29.  Psalm  xix.  11. 

Q.  Is  not  the  neglect  of  any  duty  required  in  this,  or 
any  other  command,  a  sin  forbidden  in  it  1 — A.  Yes. 

Q.  What  sins  are  more  generally  forbidden  in  the  first 
command  ? — A.  Atheism,  profaneness,  and  idolatry. 

Q.  What  is  Atheism  1 — A.  The  denying,  or  not  having 
a  God,  Eph.  ii.  12,  Psalm  xiv.  1. 

Q.  How  many  sorts  of  Atheism  are  there  1 — A.  Three ; 
Atheism  in  heart,  in  word,  or  in  practice. 

Q.  What  is  heart  Atheism  1 — A.  The  doubting  of  God's 
existence,  and  desiring  that  there  were  no  God. 

Q.  Can  any  be  fully  persuaded  in  their  heart  that  there 
is  no  God  ? — A.  No  ;  for  the  proofs  of  his  existence  are  so 
clearly  engraven  on  the  works  of  nature,  and  impressed  on 
our  conscience,  that  it,  however  stupified,  cannot  but  bear 
witnessto  this  truth,  Rom.  i.  and  ii. 

Q.  What  is  Atheism  in  word  1 — A.  An  affirming  that 
there  is  no  God,  Ezek.  viii.  12. 

Q.  How  many  ways  may  we  be  guilty  of  verbal  Athe- 
ism 1 — A,  Either  by  expressly  denying  that  there  is  a  God, 
or  by  maintaining  errors  directly  contrary  to  any  of  his  per- 
fections. 

Q.  What  are  some  of  these  errors'? — A.  Denying  the 
divine  equality  of  Father,  Son,  and  Holy  Ghost ;  denying 
the  providence  of  God,  or  divinity  of  his  word  ;  maintain- 
ing that  sinners  can  satisfy  his  justice  for  their  sin ;  or 
ascribing  any  thing  mean  or  sinful  to  him. 

Q.  What  makes  men  endeavour  to  persuade  themselves 
and  others,  that  there  is  no  God  1 — A.  It  is  that  they  may 
indulge  themselves,  in  wickedness,  without  dread  of  danger 
and  punishment  for  it,  Ezek.  viii.  Psalm  x. 

Q.  What  is  Atheism  in  practice  1 — A.  Our  Hving  as  if 
there  were  no  God,  Ezek.  viii.  12,  Eph.  ii.  12. 

Q.  When  do  we  live  as  if  there  were  no  God  1 — A. 
When  we  live  ignorant  or  forgetful  of  God ;  repine  at  his 
providence,  neglect  his  worship;  allow  ourselves  in  sin, 


OF    THE    FIRST    COMMANDMENT.  807 

particularly  secret  sin,  and  that  which  is  opposite  to  the 
graces  required,  as  in  unbelief,  distrust,  despair,  hatred  of 
God,  bold  prying  into  his  secrets,  impenitence,  indifference 
about  the  truth  and  glory  of  God,  unthankfulness,  pride,  in- 
corrigibleness,  impatience,  &,c.  Jer.  ii.  and  iii.  &-c. 

Q.  What  is  the  profaneness  forbidden  in  the  first  com- 
mand 1 — A.  Our  not  worshipping  and  glorifying  God  as 
God,  and  our  God  in  Christ,  Mai.  i.  6. 

Q.  What  is  idolatry  ? — A.  The  giving  of  that  honour 
and  glory  to  any  other  which  is  due  to  God  alone. 

Q.  How  many  kinds  of  idolatry  are  there  ? — A.  Two, 
gross  and  secret  idolatry. 

Q.  What  is  gross  or  open  idolatry? — A.  The  external 
worshipping  of  sun,  moon,  stars,  angels,  men,  images,  or 
any  other  creature,  instead  of  God,  2  Kings  xxi. 

Q.  Did  all  the  Gentile  world,  before  Christ's  incarnation, 
and  a  great  part  of  it  since,  live  in  such  gross  idolatry  ? — 
A.  Yes ;  Rom.  i.  24,  1  Cor.  i.  21. 

Q.  How  should  we  be  concerned  for  these  idolaters? — 
A.  In  praying  earnestly  that  God  would  deliver  them  from 
this  great  misery,  by  sendmg  his  word  and  Spirit  among 
them  ;  and  in  encouraging  all  suitable  means  of  spreading 
the  gospel  in  those  places.  Psalm  xlv.  3,  4,  5. 

Q.  When  are  we  guilty  of  secret  and  refined  idolatry  ? — 
A.  When,  while  professing  the  true  God  alone,  we  think 
of,  love,  or  depend  on  any  thing  more  than  him. 

Q.  What  are  our  most  common  idols  or  false  gods  which 
we  honour  with  refined  idolatry? — A.  Imaginary  beings, 
ourselves,  other  men,  the  world,  the  devil,  second  causes, 
and  the  gifts,  graces,  and  ordinances  of  God,  &c. 

Q.  How  do  we  make  imaginary  beings  an  idol  ? — A. 
When  we  boast  of  false  gifts,  ascribe  events  to  what  men 
call  fortune,  luck  or  chance,  1  Sam.  vi.  9. 

Q.  What  about  ourselves  do  we  ordinarily  make  an  idol 
of? — A.  Our  wisdom,  will,  righteousness,  strength,  beauty, 
belly,  reputation,  &.c.  Isa.  xiv.  13,  14. 

Q.  How  do  we  make  an  idol  of  our  wisdom  ? — A.  When 
we  boast  of  it,  rely  on  it,  prefer  our  notions  to  God's  word, 
and  measure  his  truths  by  them. 

Q.  How  do  we  make  our  will  an  idol  ? — A.  When  we 
are  too  much  concerned  to  get  it  accomplished. 

Q.  How  do  we  make  self- righteousness  our  idol? — A. 
By  depending  on,  and  preferring  it  to  the  righteousness  of 
God  offered  to  us  in  the  gospel,  Rom.  x.  3. 


208  OP    THE  FIRST    COMMANDMENT. 

Q.  How  do  we  make  our  strength  an  idol  1 — A.  When 
we  boast  of,  rely  on,  or  ascribe  our  works,  and  especially 
our  religious  performances  to  it,  Isa.  x.  13,  14. 

Q.  How  do  we  make  our  beauty  an  idol  1 — A.  By  pro- 
viding clothes  or  ornaments  above  our  ability  ;  valuing  our- 
selves on  account  of  our  beauty ;  and  being  more  careful 
about  our  external  form  and  dress,  than  to  be  clothed  with 
Christ's  righteousness,  and  made  all-glorious  within,  Isa. 
iii,  1  Pet.  iii.  3,  4,  1  Tim.  ii.  9,  10. 

Q.  How  do  we  make  our  belly  our  god  ? — A.  By  being 
more  careful  for,  and  pleased  with  food  to  it,  than  to  receive 
and  delight  in  God  as  our  portion,  Isa.  xxii.  13. 

Q.  How  do  we  make  our  reputation  our  idolt — A. 
When  we  are  more  concerned  for  our  own  honour  than  for 
the  glory  of  God,  2  Kings  x.  1j6.  31,  John  v.  44. 

Q.  How  do  we  make  other  men,  and  especially  our  re- 
lations, our  idol  1 — A.  In  obeying  them  rather  than  God  ; 
or  thinking  of,  loving,  desiring,  and  delighting  in  them, 
more  than  God,  1  Sam.  ii.  29,  Deut.  xxxii.  18. 

Q.  How  do  we  further  make  ourselves  or  others  our  god? 
— A.  By  doing  any  thing  more  out  of  a  view  to  their  or 
our  advantage,  than  to  the  glory  of  God,  Zech.  vii.  5. 

Q.  What  of  the  world  do  we  often  make  our  god  1 — A. 
Its  customs,  riches,  honours,  and  pleasures. 

Q.  How  do  we  make  the  world  our  god  1 — A.  By  think- 
ing habitually  on  it,  and  that  even  when  worshipping  God  ; 
by  immoderate  and  inordinate  desire  after  it ;  grudging  for 
the  want  of  it ;  taking  satisfaction  in  it  when  God  is  absent ; 
trusting  to  it ;  and  despising  others,  particularly  the  saints, 
because  they  have  little  of  it.  Psalm  iv.  6. 

Q.  How  do  we  make  the  devil  our  God  1 — A.  By  heark- 
ening to  his  temptations,  embracing  his  doctrines,  obeying 
his  laws,  and  consulting,  or  entering  into  compacts  with 
him,  2  Tim.  ii.  26,  2  Cor.  iv.  3. 

Q.  What  are  the  doctrines  and  laws  of  the  devil  ? — A. 
Whatever  is  contrary  to  the  doctrines  and  laws  prescribed 
in  the  word  of  God,  1  Tim.  iv.  1,  2,  3,  and  vi.  3,  4,  5. 

Q.  In  what  forms  is  Satan  especially  consulted  with  ? — 
A.  As  a  physician  and  teacher,  Isa.  viii.  19,  Lev.  xx.  6. 

Q.  How  do  men  consult  the  devil  as  a  physician  ] — A. 
When  they  apply  to  him,  or  to  charmers  and  wizards,  for 
cures  to  men  or  beasts  ;  or  apply  for  a  cure  that  which  hath 
plainly  no  natural  tendency  to  gain  the  end. 

Q.  How  do  men  consult  the  devil  as  a  teacher  t — A. 


OP    THE    FIRST    COMMANDMENT. 

When  they  observe  superstitious  omens  of  ^ood  or  bad  for- 
lune  ;  or  consuh  dumb  persons,  wizards,  star-gazers,  6cc. ; 
use  charms,  or  cast  any  kind  of  lots,  to  discover  their  mar- 
riagt3,  future  lot,  or  tilings  lost. 

Q.  What  evil  is  there  in  pretending  to  tell  men's  for- 
tunes by  studying  the  planets  or  stars'? — A.  Hereby  men 
arrogate  to  themselves  the  knowledge  that  is  proper  to  God  ; 
and  make  their  lot  depend  on  the  heavenly  bodies,  rather 
tlian  on  the  will  of  God,  Isa.  xlvii.  13,  Deut.  xxix.  29. 

Q.  Are  there  any  that  enter  into  compacts  with  the  devil? 
— A.  Yes;  the  scripture  often  speaks  of  such,  and  says 
they  ought  not  to  live,  Exod.  xxii.  18,  Lev.  xx.  6. 

Q.  How  do  we  make  second  causes  of  things  an  idoH 
— A.  By  using  unlawful  means,  trusting  in  lawful  means, 
and  ascribing  events  to  them  rather  than  to  God,  Isa.  xxxi. 

Q.  When  do  we  make  an  idol  of  God's  ordinances,  gifts, 
or  graces  ? — A.. When  we  love  and  seek  them  chiefly  for 
themselves  ;  or  rest  in,  depend  on,  and  boast  of  them  more 
than  God,  Jer.  vii.  4,  Phil.  iii.  5,  6. 

Q.  When  is  our  idol  most  subtle  and  indiscernible  1 — 
A.  When  it  is  a  solitary  idol ;  is  in  our  heart ;  is  the  lawful 
object  of  some  fear,  love,  and  delight ;  or  is  worshipped  in 
our  use  of  lawful  means,  Matth.  x.  37,  38. 

Q.  How  may  we  discern  our  secret  idolatrous  love  to  a 
creature  X — A.  When  it  abates  our  love  to  God,  carries  off 
our  heart  in  his  worship,  or  makes  us  abridge  the  perform- 
ance of  it,  Luke  xiv.  26,  27,  Phil.  ii. 

Q.  What  tu-e  some  means  of  curing  our  Atheism  and 
idolatry! — A.  Earnest  prayer  for  the  experience  of  God's 
powerful  grace,  diligent  searching  of  his  word,  watching 
against  the  first  motions  of  sin,  shunning  the  company  of 
the  wicked,  and  frequenting  the  company  of  the  must  seri- 
ous saints.  Psalm  cxix.  48,  49. 

Q.  What  is  the  argument  to  enforce  the  first  command  ? 
— A.  That  all  our  Atheism  and  idolatry  is  before  God. 

Q.  What  do  these  words,  before  God,  in  the  first  com- 
mandment teach  us? — A.  That  God  seeth  our  most  secret 
Atheism  and  idolatry,  and  is  much  displeased  therewith. 

Q.  How  doth  it  appear,  that  God  is  much  displeased 
with  those  sins  ?^-A.  He  often  forbids  them  ;  and  hath 
often  severely  punished  men  for  them,  1  Rings  xi.  and  xir. 

Q.  Why  is  God  so  much  displeased  with  these  sins? — 
A.  They  are  an  attack  on  his  being,  a  denial  of  his  perfec- 
tions, and  rob  him  of  his  distinguishing  honour* 
18* 


210  OP    THE    SECOND    COMMANDMENT. 


Q.  49.   Which  is  the  second  commandment  ? 

A.  The  second  commandment  is,  "  Thou  shalt  not 
make  unto  thee  any  graven  image,  or  any  hkeness 
of  any  thing  that  is  in  heaven  above,  or  that  is  m 
the  earth  beneath,  or  that  is  in  the  water  under  the 
earth.  Thou  shalt  not  bow  down  thyself  to  them, 
iior  serve  them ;  for  I  the  Lord  thy  God  am  a  jealous 
God,  visiting  the  iniquity  of  the  fathers  upon  the 
children,  unto  the  third  and  fourth  generation  of 
them  that  hate  me ;  and  showing  mercy  unto  thou- 
sands of  them  that  love  me,  and  keep  my  command- 
ments." 

Q,.  50.  What  is  required  in  the  second  command- 
merit  1 

A.  The  second  commandment  requireth  the  re- 
ceiving, observing,  and  keeping  pure  and  entire,  all 
such  religious  worship  and  ordinances  as  God  hath 
appointed  in  his  word. 

Q,.  51.  What  is  forbidden  in  the  second  command- 
m^ent  7 

A.  The  second  commandment  forbiddeth  the  wor- 
shipping of  God  by  images,  or  any  other  way  not 
appointed  in  his  word. 

Q,.  52.  What  are  the  reasons  annexed  to  the  second 
commandment  ? 

A.  The  reasons  annexed  to  the  second  command- 
ment, are,  God's  sovereignty  over  us,  his  property  in 
us,  and  the  zeal  he  hath  to  his  own  worship. 

Q.  How  prove  you  that  this  command  respects  the  means 
of  worship "? — A.  Its  forbidding  the  use  of  images  in  the 
worship  of  God,  because  not  of  God's  appointment,  infers 
a  requiring  of  the  use  of  the  means  of  worship  appointed 
by  God,  and  these  only. 

Q.  Why  should  God  only  appoint  the  means  of  his  own 
worship  ] — A.  Because  he  only  knows  sufficiently  what 
means  of  worship  do  best  suit  his  own  honour,  and  our  ad- 
vantage ;  and  he  only  can  authorize  and  make  means  ef- 
fectual, Deut.  xii.  32.  and  v.  32,  James  iv.  12. 

Q.  What  is  the  principal  medium  of  worshipping  God 
aright  in  our  fallen  state? — A.   Christ  as  a  Mediator. 

Q.  Is  not  Christ  as  Mediator  the  proper  object  of  wor- 


OP    THE    SECOND    COMMANDMENT.  211 

ship  ? — A.  Clirist  tlie  Mediator  as  God  is  tlie  proper  object 
of  worship  ;  but  as  Mediator  he  is  tlie  way  and  medium  by 
which  alone  wo  come  to  God,  John  xiv.  6. 

Q.  Are  we  tiien  in  our  worship  first  to  come  to  the  Me- 
diator, and  then  come  to  God? — A.  No;  we  are  all  at 
once  to  come  to  God  as  in  Christ,  John  xiv.  6.  9. 

Q.  What  are  the  instituted  means  of  worshipping  God  ? 
— A.  His  ordinances  which  he  hath  appointed  in  his  word, 
Psalm  cxivii.  19,  20,  Prov.  viii.  34. 

Q,.  Why  are  these  means  of  worship  called  ordinances  ? 
— A.  Because  they  are  established  by  the  supreme  author- 
ity and  will  of  God,  Deat.  vi.  1,  2.  6.  20.  24,  25. 

Q.  What  are  the  prmcipal  ordinances  of  God's  worship? 
— A.  Meditation,  self-examination,  prayer,  reading,  preach- 
ing, and  hearing  God's  word,  administering  and  receiving 
the  sacraments,  singing  of  psalms,  religious  fasting,  thanks- 
giving, instruction  of  families,  religious  conference,  oaths, 
vows,  and  lots,  with  church-government  and  discipline, 
Psalm  cv.  2,  2  Cor.  xiii.  5,  &c. 

Q.  What  is  self  examination  ? — A.  Our  serious  trial 
whether  we  have  real  grace,  and  in  what  case  our  graces 
and  lusts  are,  by  comparing  our  heart  and  life  with  the 
marks  God  has  prescribed  in  his  word,  Matth.  v.,  vi.,  vii. 

Q.  Why  is  self-examination  necessary  1 — A.  To  ac- 
knowledge God  as  our  judge,  obtain  assurance  of  his  love, 
prevent  spiritual  security,  discover  our  sins  and  wants,  be- 
get thankfulness  and  earnestness  in  prayer,  &.C.,  2  Cor. 
xiii.  5,  &c.  Lam.  iii.  42,  1  John  1 — 5. 

Q.  How  prove  you,  that  singing  of  psalms  is  God's  or- 
dinance 1 — A.  In  scripture  it  is  often  commanded,  and  the 
saints  are  often  employed  in  it.  Col.  iii.  16. 

Q.  In  what  doth  singing  of  psalms  properly  consist  1 — A. 
In  praising  God  with  our  lips,  for  what  he  is,  and  has  done, 
M-ith  cheerfulness  of  heart.  Psalm  ex.  cxlv. — cl. 

Q,.  May  we  not  use  harps,  organs,  and  other  musical  in- 
struments, in  praising  God  1 — A.  No ;  for  these,  though 
used  in  the  temple-service,  were  not  used  in  the  Jewish 
synagogues,  nor  in  the  New-Testament  worship,  nor  are 
suited  to  the  spiritual  nature  of  it,  John  iv.  23,  24. 

Q.  In  what  manner  should  we  sing  psalms  1 — A.  With 
understanding,  love,  and  affection  to  God. 

Q.  What  psalms  should  we  sing  in  praising  God  ? — A. 
Those  psalms  which  we  find  recorded  in  scripture. 

Q.  Must  we  sing  every  expression  in  these  psalms  as  re- 


212  OP    THE   SECOND    COMMANDMENT. 

lating  to  our  present  case  1 — A.  No  ;  we  must  sing  some  as 
expressive  of  what  has  been  or  may  be  our  case. 

Q.  How  are  we  to  sing  these  psalms  in  which  tlie  psalm- 
ist prays  for  his  wrath  on  liis  enemies  1 — A.  With  a  satis- 
faction of  heart  in  these  bright  displays  of  God's  justice  in 
destroying  his  incorrigible  enemies. 

Q.  What  is  religious  fasting? — A.  The  setting  apart 
some  time  for  solemn  humiliation,  confession  of  sin,  plead- 
hig  with  God  for  mercies,  aiid  devoting  ourselves  to  his  ser- 
vice, Joel  ii.  12 — 20,  Nell,  ix.,  Ezra  ix.,  Dan.  ix. 

Q.  Why  is  such  voluntary  humiliation  cnWed  fasting  ? — 
A.  Because  on  these  occasions  we  are  to  abstain  from  all 
unnecessary  food,  Dan.  x.  3,  Jonah  iii. 

Q.  Is  this  abstinence  any  part  of  religion  in  itself? — A, 
No  ;  but,  it  is  a  means  of  preparing  us  for  humiliation  and 
earnest  prayer,  Jonah  iii.  7,  8. 

Q.  When  are  we  called  to  fasting  ? — A.  When  we  have 
fallen  into  some  great  sin,  when  some  judgment  is  inflicted 
or  threatened,  or  some  great  mercy  to  ourselves  or  others 
very  much  needed,  Joel  ii.  Ezra  ix.  x. 

Q.  When  are  we  to  set  apart  time  for  the  solemn  thanks- 
giving ? — A.  When  God  hadi  bestowed  some  signal  favour 
on  us,  or  our  brethren,  Exod.  xv.  2  Chron.  xx. 

Q.  How  many  kinds  of  solemn  fasts  and  thanksgivings 
are  there  ? — A.  Secret  in  a  closet,  private  in  a  family  or 
society,  and  public  in  a  congregation  or  country. 

Q.  Who  have  power  to  appoint  general  fasts  and  thanks- 
givings ? — A.  Both  the  civil  magistrate  and  the  church,  as 
the  needs  of  the  state  or  the  church  call  for  it,  2  Chron.  xx. 
3,  Ezra  viii.  21,  Jer.  xxxvi.  9,  .Toel  i.  ii. 

Q.  May  church  or  state  give  up  their  own  power,  or 
claim  the  power  of  the  other  in  this  matter  ? — A.  No :  for 
both  are  only  stewards  of  that  power  ;  the  state  under  God 
as  Creator,  and  the  church  under  Christ  as  Mediator,  Psal. 
Ixxxii.  l,Eph.  i.  22. 

Q.  In  what  are  we  religiously  to  instruct  our  families  ? 
— A.  In  all  the  truths  and  ways  of  God,  Deut.  vi.  7,  20. 

Q.  Why  ought  our  families  to  be  thus  instructed  ? — A. 
To  fit  them  for  the  more  profitable  reading  and  hearing  of 
the  word  of  God,  Gen.  xviii.  19,  Psal.  Ixxvii.  1 — 8. 

Q.  What  do  you  understand  by  religious  conference  ? — • 
A,  Our  speaking  with  one  another  of  the  truths  of  God, 
and  experiences  of  his  dealings  with  us,  Psal.  cxvi. 


OP  THE    SECOND    COMMANDMENT.  213' 

Q.  How  slioulcl  reIi«rious  conference  be  managed  1 — A. 
With  delight,  humihty,  and  prudence,  Psal.  Ixvi.  10. 

Q.  What  is  a  religious  vow? — A.  A  solemn  promise  by 
which  we  bind  ourselves  to  avoid  or  perform  something  for 
the  honour  of  God,  Numb.  xxx.  Psalm  cxix.  lOG. 

Q.  What  is  necessary  to  make  a  vow  or  promissory  oath 
lawful  ? — A.  That  what  we  engage  be  good  in  itself,  and 
in  our  power  to  perform,  Numb.  xxx.  Psalm  cxvi.  14. 

Q.  To  whom  are  all  religious  vows  to  be  made  ? — A.  To 
God  only  as  our  party,  Psalm.  Ixxvi.  12. 

Q.  How  many  kinds  of  religious  vows  are  there? — A. 
Sacramental  and  occasional. 

Q.  What  is  an  occasional  religious  vow  ? — A.  It  is  when 
either  a  particular  person,  or  a  number  of  persons  together, 
solemnly  engage  to  serve  the  Lord,  and  cleave  to  his  truths, 
Judg.  xi.  31,  Nell.  x.  Deut.  xxix. 

Q.  How  prove  you,  that  secret  personal  covenanting  with 
God  Is  a  duty  ? — A.  From  Isa.  xliv.  5.  One  shall  sai/,  T 
am  the  Lord's,  <fcc.  Psalm  cxix.  lOG. 

Q.  How  prove  you,  that  public  covenanting  with  God  is 
our  duty? — A.  The  Old  Testament  church  practised  it 
with  God's  approbation ;  and  it  is  no  ceremonial  service, 
but  is  promised  to  take  place  under  the  New  Testament, 
Isa.  xix.  18,  2  Cor.  viii.  5. 

Q.  What  seasons  are  pointed  out  in  scripture  as  fit  for 
public  covenanting? — A.  When  a  people  hath  received 
some  great  mercy,  is  threatened  with  great  judgments,  or 
is  essaying  to  reform  from,  or  withstand  great  apostacy,  2 
Chron.  xv.  12,  and  xxxiv.  31,  Neh.  ix.  and  x.  &c. 

Q.  In  what  manner  should  religious  vows  be  made  ? — A. 
Voluntarily  from  faith  in  and  love  to  God  ;  with  knowledge 
of  what  we  vow  ;  and  sincere  resolution,  in  the  strength  of 
Christ  to  perform  it,  Jer.  iv.  2,  Psal.  cxix.  106. 

Q.  What  is  an  oath  ? — A.  It  is  a  solemn  calling  of  God 
to  witness  the  truth  of  what  we  affirm  or  promise  ;  and  re- 
quiring him  to  avenge  it,  if  we  deal  falsely. 

Q.  How  are  oaths  distinguished? — A.  Into  assertory,  by 
which  we  affirm  the  truth  of  facts  ;  and  promissori/,  where- 
by we  engage  to  avoid  or  perform  something. 

Q.  Is  swearing  lawful  under  the  New  Testament  ? — A. 
Though  swearing  rashly,  unnecessarily,  or  by  any  creature, 
is  expressly  forbidden,  Matth.  v.  34 — 37,  James  v.  12  ;  yet 
necessary  and  reverential  swearing  by  God  alone  is  allow- 
ed, 2  Cor.  i.  23. 


214  OF*    THE    SECOND    COMMANDMENT. 

Q.  In  what  sense  are  all  oaths  to  be  taken  1 — A.  In  the 
plain  sense  of  the  words,  without  equivocation,  or  mental 
reservation,  Psalm  xxiv.  4,  and  xv.  2. 

Q.  What  is  a  lot  1 — A.  It  is  a  solemn  appeal  to  God,  for 
arbitration  in  distributing  and  deciding  some  things  contro- 
verted, Acts  i.  24.  26,  Prov.  xvi.  33. 

Q.  What  is  required  to  make  assertory  oaths  and  lots 
lawful  ] — A.  That  they  be  necessary  in  matters  of  weight, 
and  will  end  strife.  Josh.  vii.  14,  Jer.  iv.  2. 

Q.  What  call  you  church  government  1 — A.  It  is  that 
order  which  Christ  hath  appointed  in  his  visible  church. 

Q.  For  what  end  is  church- government  appointed  ? — A. 
To  be  a  hedge  for  protecting  the  doctrine  and  more  im- 
mediate worship  of  God,  and  making  everyone  in  their  sta- 
tion active  in  his  service,  Eph.  iv.  12,  Tit.  i. 

Q.  Is  the  civil  magistrate  head  of  this  government  ? — A. 
No ;  it  is  wholly  distinct  from  the  civil  government ;  for 
Christ  says,  Mt/  kingdom  is  not  of  this  world. 

Q.  Has  the  civil  magistrate  no  concern  with  the  church  1 
— A.  Yes  ;  as  her  nursing  father,  he  ought  to  take  care  that 
peace  and  order  be  preserved  ;  truth  kept  pure  and  entire  ; 
blasphemy  and  heresies  suppressed;  discipline,  and  all  other 
ordinances  of  God,  duly  settled,  administered,  and  observ- 
ed :  for  which  end  he  may  call  synods,  and  provide  that 
every  thing  done  in  them  be  according  to  the  word  of  God, 
2  Chron.  xix.  xxix.  and  xxx.  &c.* 

Q.  Is  the  Romish  pope  head  of  Christ's  visible  church  1 
— A.  No  ;  he  is  Antichrist^  the  man  of  sin ^  2  Thess.  ii. 

Q.  Who  then  is  the  alone  king  and  head  of  the  church  ? 
— A.  Jesus  Christ,  and  none  other,  Matth.  xxiii.  8 — 10. 

Q.  What  things  are  considerable  in  church-government  1 
— A.  The  officers,  courts,  and  subjects  of  it. 

Q.  What  different  kinds  of  officers  hath  Christ  appomted 
in  the  New  Testament  church  1 — A.  Ordinary  and  extraor- 
dinary, I  Cor.  xii.  28. 

Q.  Which  were  the  extraordinary  officers  1 — A.  Apostles, 
evangelists,  prophets,  and  workers  of  miracles. 

Q.  Which  are  the  ordinary  officers  in  Christ's  church  ? 
— A.  Pastors  and  teachers,  ruling  elders  and  deacons. 

Q,  How  prove  you  the  divine  institution  of  pastors  ? — A. 
The  scripture  declares,  that  Christ  gave  to  his  church  jpas- 
tors  and  teachers^  Eph.  iv.  12,  13. 

*  See  Confess.  Chap.  xx.  4.  xxii.  3,  and  the  scripture  quoted. 


OP    THE    SECOND    COMMANDMENT.  215 

Q.  Wlmt  names  are  given  to  pastors  in  scripture  1 — A. 
They  are  called  teachers,  rulers,  viinisters,  shepherds,  over- 
seers, bishops,  S^^c.  Heb.  xiii.  17,  &-c. 

Q.  Doth  the  scripture  require,  or  allow  of  any  bisliop  rul- 
ing over  other  pastors  1 — A.  No  ;  it  forbids  all  lordly  rule 
in  the  church ;  never  distinguisheth  between  bishops  and 
presbyters,  but  calls  the  same  persons  by  both  names ;  and 
ascribes  the  highest  power  in  the  church  to  presbyters,  even 
the  ordination  of  an  evangelist,  Luke  xxii.  25, 26,  Tit.  1.  5. 
7,1  Tim.  iv.  14,  Phil.  i.  l,&c. 

Q.  What  is  the  office  of  a  pastor  ? — A.  To  rule  in  the 
church,  and  to  administer  the  word  and  sacraments,  1  Cor. 
iv.  1. 

Q.  How  prove  you,  that  ruling  elders  are  appointed  by 
Christ? — A.  The  scripture  plainly  suggests  that  there  are 
elders  who  rule  zocll,  and  yet  do  not  labour  in  word  and  doc- 
trine, 1  Tim.  V.  17,  Rom.  xii.8, 1  Cor.  xii.  28. 

Q.  What  is  their  office  1 — A.  To  concur  with  pastors  in 
ruling  and  inspecting. the  manners  of  the  people. 

Q.  How  prove  you  the  divine  institution  of  deacons  ? — 
A.  Deacons  were  ordained  by  the  apostles  ;  and  their  office 
is  frequently  a})proven  of  in  scripture.  Acts  vi.  3,  1  Tim.  iii. 

Q.  What  is  a  deacon's  office  ? — A.  To  take  care  of  the 
poor,  and  serve  at  the  Lord's  table,  Acts  vi. 

Q.  What  courts  hath  Christ  appointed  for  government  in 
his  church  1 — A.  Sessions,  presbyteries,  and  synods. 

Q.  What  is  a  session? — A.  That  court  in  the  particular 
Christian  congregation,  which  consists  ofa  pastor  or  pastors, 
elders  and  deacons. 

Q.  What  divine  warrant  have  we  for  kirk  sessions? — A. 
The  light  of  nature,  and  law  of  necessity,  the  institution 
of  Christ,  alluding  to  such  courts  in  the  Jewish  synagogues, 
and  the  apostolical  example,  do  fully  warrant  them,  Matth. 
xviii.  15 — 21,  Acts  xiv.  23,  &,c. 

Q.  What  is  the  business  of  sessions  ? — A.  To  admit 
church-members,  rebuke  offijnders,  and  suspend  them  from 
the  sacraments,  and  manage  all  the  ecclesiastic  affairs  of  a 
particular  congregation,  1  Tim.  v.  17. 

Q.  What  is  a  presbytery  ? — A.  A  church  court  consist- 
ing of  ministers  and  elders  from  several  congregations. 

Q.  How  prove  you  the  divine  warrant  of  a  presbytery  ? 
• — A.  From  its  being  expressly  approven  in  scripture ;  and 
from  the  apostolic  example  of  presbyteries  at  Jerusalem 
Ephesus,  and  Corinth,  1  Tim.  iv.  14,  Acts  xi.,  &c. 


216  OF    THE    SECOND    COMMANDMENT. 

Q,  What  is  the  business  of  a  presbytery  1 — A.  To  rule 
in  affairs  too  hard  for  sessions,  to  ordain  pastors,  excommu- 
nicate offenders,  &c.,  1  Tim.  iv.  14. 

Q*  What  is  a  synod  ? — A,  It  is  the  meeting  of  several 
presbyteries  in  one  court,  Acts  xv. 

Q.  What  scripture  warrant  have  we  for  this  court? — A. 
In  Acts  XV.  we  find  that  the  rulers  from  sundry  churches 
met  together,  disputed  .ind  determined  a  point  of  contro- 
versy in  the  church. 

Q.  How  prove  you  tliis  was  not  a  meeting  for  consulta- 
tion only  ? — A.  From  the  scriptures  calling  their  determi- 
nations a  burden  and  decrees.  Acts  xv.  28.  and  xvi.  4. 

Q.  What  power  have  synods  1 — A,  To  rule  in  ecclesias- 
tic affairs  that  are  too  hard  for  presbyteries. 

Q.  Have  they  power  to  impose  any  new  articles  of  faith  1 
— A.  No;  but  to  interpose  their  authority  in  favour  of 
what  is  according  to  the  word  of  God,  1  Cor,  iv,  1, 

Q.  What  are  the  privileges  of  the  subjects  or  private 
members  in  the  church? — A.  To  receive  all  the  ordinances 
of  Christ  suited  to  their  case  ;  and  if  blameless,  and  of  adult 
age,  to  choose  their  own  officers. 

Q.  How  prove  you  that  adult  Christians  have  a  right  to 
choose  their  officers  and  particularly  their  pastors? — A. 
They  are  commanded  to  try  the  spirits;  they  chose  two, 
one  of  which  was  to  be  an  apostle ;  the  apostles  caused 
them  choose  their  deacons,  and  ordained  elders  by  suffrages 
\\\  the  churches :  and  the  very  light  of  nature  requires 
Christians  liberty  to  choose  their  own  spiritual  physician 
and  guide ;  and  represents  it  as  most  absurd,  that  a  tem- 
jx)ral  possession  should  entitle  a  man,  however  profane,  to 
choose  spiritual  guides  to  the  church,  1  John  iv.  Acts  i. 
23—26.  vi.  3,  and  xiv.  23. 

Q.  Do  church  officers  derive  their  authority  from  the 
church  ? — A.  No  ;  they  derive  it  from  Christ,  1  Cor.  xii. 

Q.  Have  all  church  members  a  right  to  rule  in  her? — A. 
No ;  for  if  all  were  rulers,  there  could  be  none  to  be  ruled, 
Heb.  xiii.  17,  Acts  xx.  28,  1  Thess.  v.  12. 

Q.  What  are  the  spiritual  terms  of  communion  with  the 
visible  church  in  all  her  sealing  ordinances? — A.  That 
men  be  in  appearance  saints  and  faithful.  Psalm  xxiv.  3, 
4,  Eph.  i,  1,   1  Cor.  v.  11,  2  Thess.  iii.  6. 

Q.  Is  it  not  enough  if  men  be  real  saints? — A.  No; 
what  God  hath  joined  together,  it  is  at  our  peril  if  we  put 
asunder,  Matth.  v.  19. 


OP    THE    SECOND    COMMANDMENT.  217 

Q.  To  what  are  church-members  to  be  faithful  1 — A.  To 
the  relation  they  stand  in  to  God  or  men,  and  to  the  trust 
which  they  have  received,  and  the  vows  they  are  under, 
whether  personal  or  national,  Phil.  iii.  17. 

Q.  How  are  we  to  be  faithful  to  the  relations  we  stand 
in? — A.  By  performing  the  various  duties  of  them. 

Q.  How  ought  we  to  be  faithful  to  the  trust  reposed  in  us 
as  church  members  t — A.  By  conveying  to  posterity  the 
truths  of  God  as  fully  and  clearly,  and  his  ordinances  as 
pure  and  entire  as  we  received  them. 

Q.  How  are  church  members  to  be  faithful  to  their  vows? 
-—A.  By  still  continuing  to  acknowledge  the  obhgation  of 
their  vows,  and  endeavouring  to  perform  the  duties  engaged 
to  in  them,  Neh.  x.  26,  Psalm  cxix.  100. 

Q.  Doth  a  church  member's  selling  or  giving  up  any  of 
the  truths  of  Christ  which  he  hath  once  received,  or  is  by 
oath  bound  to,  make  him  scandalous  1 — A.  Yes  ;  as  much 
as  a  servant,  though  a  saint,  his  selling  of  his  master's  goods 
at  his  own  hand,  Prov.  xxiii.  23,  Matth.  v.  19. 

Q.  What  is  church  discipline  ? — A.  The  method  which 
Christ  hath  appointed  for  correcting  and  reclaiming  scanda- 
lous church  members,  Matth.  xviii.  15 — 18. 

Q.  What  call  you  scandal? — A.  An  open  sin,  which 
grieves  the  godly,  and  tempts  others  to  sin. 

Q,.  How  many  kinds  of  scandal  are  there  1 — A.  Two  ; 
private  scandal,  which  is  known  only  to  a  few,  and  public 
scandal,  which  is  known  to  many. 

Q.  What  is  the  first  step  of  discipline  with  respect  to  pri- 
vate scandal  1 — A.  He  that  knows  it  should  secretly  tell  the 
offender  his  fault,  and  reprove  him  for  it.  Lev.  xix.  17. 

Q.  What  is  to  be  done  if  the  offender  confesseth  and 
promiseth  amendment  ? — A.  The  reprover  is  to  rest  satisfi- 
ed, and  carefully  to  conceal  his  brother's  fault.  Lev.  xix.  16. 

Q.  What  must  be  done  if  the  offender  denies  or  defends 
his  fault  ? — A.  The  reprover  is  to  reprove  him  again  before 
one  or  two  witnesses,  Matth.  xviii.  16. 

Q.  If  the  offender  still  continues  obstinate,  what  is  the 
next  step  of  discipline  ? — A.  The  offended  person  is  to  tell 
that  church  judicatory  to  which  the  offender  is  most  imme- 
diately subject,  Matth.  xviii.  17. 

Q.  What  is  the  first  step  of  church  discipline  with  respect 
to  public  offences  ? — A.  They  are  to  be  brought  before  a 
church  judicatory,  Acts  xv.  5, 6, 

19 


218  OF   THE    SECOND    COMMANDMENT. 

Q.  What  is  to  be  done  with  an  offender,  if  he  continues 
to  disregard  church -judicatories'? — A.  He  is  to  be  excom- 
municated, or  solemnly  cast  out  from  commumon  with  the 
visible  church,  Matth.  xviii.  17,  18,  1  Cor.  v. 

Q.  What  is  meant  by  one's  being  delivered  to  Satan  1 — 
A.  That  his  person  is  cast  out  from  Christ's  visible  church 
into  the  visible  kingdom  of  the  devil,  1  Cor.  v.  5. 

Q.  On  whom  should  this  sentence  be  passed? — A.  On 
those  whose  sin  is  gross  and  manifest,  and  who  continue 
obstinate  in  their  wickedness,  1  Cor.  v.  I  Tim.  i.  20. 

Q.  For  what  end  are  church-censures  necessary? — A. 
For  reclaiming  offenders,  deterring  others  fi-om  sin,  for  vin- 
dicating the  honour  of  Christ  and  the  gospel,  and  prevent- 
ing God's  wrath  from  falling  on  the  church. 

Q.  In  what  manner  should  offenders  be  reproved  1 — A. 
With  great  prudence,  meekness,  and  plainness. 

Q.  Why  must  we  rebuke  with  great  prudence? — A. 
Because  if  we  choose  not  fit  time,  place,  and  words,  the 
end  of  the  rebuke  may  be  entirely  lost,  Prov.  xxv.  12. 

Q.  Why  must  we  reprove  with  great  meekness? — A. 
To  prevent  the  offender's  passion,  and  cause  him  take  the 
rebuke  as  designed  for  his  good,  Gal.  vi.  1. 

Q.  Why  must  we  reprove  with  great  plainness? — A. 
That  offenders  may  not  think  their  sin  less  than  it  is,  or  be 
too  lightly  affected  with  it.  Acts  viii.  20 — 28. 

Q.  What  doth  the  second  command  require  with  respect 
to  all  these  ordinances  of  God  ? — A.  The  receiving,  observ- 
ing, and  keeping  them  pure  and  entire,  Deut.  vi. 

Q.  What  is  meant  by  receiving  the  ordinances  of  God? 
— A.  The  knowledge  and  embracement  of  them. 

Q.  What  is  meant  by  observing  them  ? — A.  Our  doing 
what  they  require,  and  waiting  upon  God  in  them. 

Q.  What  is  meant  by  keeping  these  ordinances  pure? — 
A.  Our  allowing  nothing  to  be  added  to  them. 

Q.  What  is  meant  by  keeping  them  entire? — A.  Our 
suffering  nothing  to  be  taken  from  them. 

Q.  What  sins  are  more  generally  forbidden  in  the  second 
commandment? — A.  Profaneness,  idolatry,  and  supersti- 
tion. 

Q.  What  is  the  profaneness  forbidden  in  the  second 
commandment? — A.  Our  opposition  to,  contempt  of,  or  in- 
difference about  the  ordinances  of  God  ;  and  neglecting  to 
receive,  observe,  and  keep  them  pure  and  entire. 

Q.  What  is  the  idolatry  forbidden  iq  the  second  com- 


OP   THE    SECOND   COMMANDMENT.  219 

mand  1 — A.  The  worshipping  of  God  by  images,  Baints, 
angels,  &c. 

Q.  How  did  the  Pagans  break  this  command  *? — A.  By 
using  images  in  the  worship  of  their  false  gods. 

Q.  May  not  we  make  images  of  mere  creatures  ? — A. 
Yes  ;  if  they  are  not  to  be  used  for  a  religious  use. 

Q.  What  different  kinds  of  images  of  God  are  forbidden 
in  this  commandment  1 — A.  Images  made  by  men's  hands, 
and  images  made  by  their  fancies,  Deut.  iv.  15. 

Q.  Is  it  idolatrous  to  make  an  image  of  any  divine  per* 
son ;  of  the  Father  as  an  old  man  ;  of  the  Son  as  a  babe  ; 
or  man  hanging  on  a  cross ;  or  of  the  Spirit  as  a  dove  ;  or 
to  conceive  any  such  fanciful  idea  of  these  persons? — A. 
Yes. 

Q.  Is  it  idolatrous,  when  we  read  of  God's  hands,  feet, 
&c.  to  fancy  him  as  having  such  members  1 — A .   Yes. 

Q.  Is  it  idolatrous  to  paint  God  as  light,  or  the  Trinity 
as  a  triangle,  or  body  with  three  heads? — A.  Yes. 

Q.  Why  must  we  make  no  images  of  God  with  our 
hands  or  fancy  1 — A.  Because  God  hath  forbidden  it ;  and 
it  misrepresents  him  as  material,  finite,  &c.  and  so  as  no 
God  at  all,  Deut.  iv.  15—19,  Isa.  xl.  18—20. 

Q.  May  not  such  images  help  to  instruct  the  ignorant  ? — 
A.  No ;  they  are  teachers  of  lies,  Ilab.  ii.  18,  Jer.  x.  15. 

Q.  Is  an  image,  or  imaginary  idea  of  Christ,  as  a  suffer- 
ing or  glorified  man,  helpful  to  our  faith? — A.  No;  it  is 
very  hurtful  to  it ;  for  it  divides  the  natures  of  Christ  in  our 
conception  of  him,  whereas  faith  must  still  view  them  as 
united  in  one  person,  Isa.  ix.  G,  John  i.  14. 

Q.  What  is  superstition  in  the  worship  of  God  ? — A.  Our 
taking  from,  or  adding  to  his  ordinances. 

Q.  May  not  men  appoint  teaching  ceremonies  in  the 
worship  of  God?— A.  No;  Isa.  i.  12,  Col.  ii.  20—23. 

Q.  Why  so? — A.  Because  they  cannot  bless  nor  render 
effectual  these  ceremonies ;  and  so  they  lead  men's  minds 
away  from  the  spirituality  of  God's  worship. 

Q.  How  prove  you,  that  God  will  not  bless  nor  approve 
ceremonies  of  men's  appointment  used  in  his  worship? — A. 
He  gives  men  no  authority  to  appoint  them  ;  but  condemns 
these  appointments  as  will-worship.  Col.  ii.  20. 

Q.  Doth  not  God  command  us  to  do  all  things  decently 
and  in  order? — A.  That  command  requires  us  to  choose 
the  fittest  times  and  places  for  worship,  and  to  perform  it 


220  OP   THE    SECOND    COMMANDMENT. 

in  a  grave  manner  ;  but  doth  not  allow  men  to  appoint  cere- 
monies as  parts  of  God's  worship,  1  Cor.  xiv. 

Q.  Among  what  sect  of  professed  Christians  is  the  sad- 
dest mixture  of  idolatry-and  superstition  to  be  found  1 — A. 
Among  the  Papists,  and  those  of  the  Greek  church, 

Q.  How  are  the  Papists  guilty  of  idolatry  ? — A.  In  their 
worshipping  images  of  the  Trinity ;  the  bread  in  the  sa- 
crament ;  the  cross,  angels,  and  saints,  especially  the  Vir- 
gin Mary,  and  their  images  or  relics ;  bowing  at  the  name 
of  Jesus,  or  towards  altars,  or  the  east ;  swearing  by  crea- 
tures, or  by  touching  and  kissing  the  gospels,  &.c. 

Q.  How  are  the  Papists  guilty  of  superstitious  taking 
away  from  God's  ordinances  1 — A.  In  denying  the  use  of 
the  cup  in  the  Lord's  supper,  and  of  the  scripture  to  the 
people;  and  in  taking  away  the  second  commandment 
from  their  catechism,  and  the  public  offices  of  their  church. 

Q.  Why  do  they  deny  the  people  the  use  of  the  cup  in 
the  Lord's  supper  I — A.  To  exalt  their  clergy,  who  claim 
it  as  their  due. 

Q.  Why  do  Papists  deny  the  people  the  use  of  the  scrip- 
ture 1 — A.  That  they  may  not,  by  reading  it,  discover  their 
errors  in  doctrine,  and  corruptions  in  worship,  &C. 

Q.  Why  do  they  so  conceal  the  second  commandment? 
— A.  Because  it  condemns  their  images  and  superstition. 

Q.  How  are  the  Papists  guilty  of  superstitious  adding  to 
the  ordinances  of  God  1 — A.  In  their  adding  five  bastard 
sacraments ;  offering  the  bread  in  the  Lord's  supper  as  a 
sacrifice ;  abstaining  from  flesh  in  Lent ;  using  vain  fast- 
ings, superstitious  holy  days,  vestments,  fonts,  altars,  &.c. ; 
adding  cream,  oil,  spittle,  and  the  sign  of  the  cross  in  bap- 
tism ;  baptising  of  bells  ;  praying  on  beads,  &c. 

Q.  Is  it  not  sinful  for  Protestants  to  preserve  monuments 
of  idolatry  and  superstition,  by  keeping  images  of  the  Pagan 
gods,  of  Christ  as  man,  &c. ;  or  superstition  sly  observing 
their  holy-days,  as  New  Year's  Day,  Fasten's-even,  Christ- 
mas, Pasch,  &c.  ? — A.  Yes  ;   Gal.  iv.  10. 

Q.  Will  it  excuse  us  from  sin,  if  we  do  these  things  with 
no  bad  intention  1 — A.  No  ;  to  think  that  innocent  inten- 
tions justify  bad  actions,  is  Popish  doctrine. 

Q.  Why  are  most  men  so  fond  of  pompous  ceremonies 
in  the  worship  of  God  1 — A.  Because  they  do  not  relish 
the  spiritual  nature  of  his  ordinances,  and  think  themselves 
capable  of  bettering  his  institutions. 

Q.  What  are  the  three  reasons  annexed  to  the  second 


OP   THE    THIRD   COMMANDMENT.  221 

commandment? — A.  God's  sovereignty  over  us,  his  pro- 
perty in  us,  and  the  zeal  which  he  hath  for  his  own  worship. 

Q.  How  is  God's  sovereignty  over  us  a  reason  for  keep- 
ing this  command? — A.  God  being  Lord  of  all,  it  is  most 
suitable  to  his  wisdom  and  authority  that  he  prescribe  all 
the  means  of  his  worship,  James  iv.  11,  12. 

Q.  How  is  Go&^^  property  in  us  as  our  God  a  reason  for 
keeping  this  command? — A.  These  whose  God  he  is,  have 
the  strongest  reason  to  obey  his  ordinances,  and  beware  of 
spiritual  whoredom,  and  showing  themselves  wise  above 
him,  Deut.  xii.  32,  Exod.  xv.  2. 

Q.  How  is  God's  zeal  or  jealousy  for  his  own  worship, 
a  reason  of  keeping  this  command  ? — A.  As  it  makes  it 
profitable  to  keep,  and  dangerous  to  break  it,  Deut.  iv.  24. 

Q.  How  doth  God's  zeal  for  his  own  worship  show  it- 
self?— A.  In  his  rewarding  the  keepers,  and  punishing  the 
breakers  of  his  commands,  Deut.  v. — xii.  xxviii. 

Q.  How  doth  God  reward  the  keepers  of  his  commands  ? 
— A.  In  esteeming  them  lovers  of  him,  and  shewing  mercy 
to  thousands  of  them,  Exod.  xx.  6. 

Q.  How  doth  God  punish  the  breakers  of  his  commands  ? 
— A.  In  countmg  them  haters  of  him,  and  punishing  their 
sin  to  their  third  and  fourth  generation,  Exod.  xx.  5. 

Q.  How  can  God  justly  punish  children  for  their  parents* 
sin  ? — A.  Because  children  are  the  property  of  parents, 
and  so  parents  are  punished  in  them,  1  Kings  xiv.  xvi. 

Q.  Whether  doth  this  threatening  respect  temporal  or 
eternal  punishment  ? — A.  If  the  children  continue  to  ap- 
prove their  parents'  sin,  by  walking  in  it,  the  threatening 
respects  both  temporal  and  eternal  punishment ;  but  other- 
wise, it  respects  only  temporal  strokes. 

Q.  If  the  children  become  saints,  how  is  this  threatening 
executed  ? — A.  The  temporal  strokes  are  often  inflicted,  but 
are  made  to  work  for  their  good,  Isa.  xxvii.  9. 

Q,.  53.   Which  is  the  third  corrvmandment  7 

A.  The  third  commandment  is,  *'  Thou  shalt  not 
take  the  name  of  the  Lord  thy  God  in  vain;  for  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name 
in  vain." 

Q..  54.  What  is  required  in  the  third  command-' 
ment? 

A.  The  third  commandment  requireth  the  holy 
19* 


X 


322  OF    THE    THIRD    COMMANDMENT. 

and  reverend  use  of  God's  names,  titles,  attributes, 
ordinances,  words,  and  works. 

Q.  55.  What  is  forbidden  in  the  third  command- 
ment? 

A,  The  third  commandment  forbiddeth  all  profan- 
ing or  abusing  of  any  thing  whereby  God  maketh 
himself  known. 

Q.  56.  What  is  the  reason  annexed  to  the  third 
commandm^ent  7 

A.  The  reason  annexed  to  the  third  commandment 
is,  That  however  the  breakers  of  this  commandment 
may  escape  punishment  from  men,  yet  the  Lord  our 
God  will  not  suffer  them  to  escape  his  righteous 
judgment. 

Q.  What  is  to  be  here  understood  by  the  name  of  God? 
— A.  Every  thin<^  whereby  God  maketh  himself  known. 

Q.  By  what  doth  God  make  himself  known  \ — A.  By 
proper  names,  titles,  attributes,  ordinances,  words,  and  works, 
Exod.  xxxiv.  6,  7,  &c. 

Q.  What  are  the  "proper  names  of  God? — A.  They  are 
either  essential,  asJehovah,  Jah,  Lord,  God;  or  personal, 
as  the  Father,  Son,  Holy  Ghost,  &c. 

Q.  What  are  the  titles  of  God  ? — A.  Creator  and  Pre- 
server of  men ;  God  and  Father  of  Christ ;  Father  of 
lights,  mercies,  or  spirits ;  God  of  glory,  peace,  patience, 
comfort,  and  salvation  ;  God  of  Abraham,  Isaac,  and  Ja- 
cob ;  holi/  One,  and  Rock  of  Israel ;  King  of  kings,  saints 
and  nations  ;  Lord  of  glory ;  Hearer  of  prayer,  &c. 

Q.  What  doth  the  third  command  require  with  respect 
to  God's  names,  titles,  attributes,  ordinances,  words,  and 
works  ? — A.  The  holy  and  reverend  use  of  them. 

Q.  What  do  you  mean  by  the  holi/  use  of  them  ? — A. 
Our  using  them  with  holy  natures,  out  of  regard  to  God's 
holy  law,  and  with  a  view  to  promote  holiness. 

Q.  What  do  you  mean  by  a  reverend  use  of  them  ? — A. 
Our  using  them  with  a  filial  fear  of  God  upon  our  spirit, 
manifested  in  our  outward  conduct,  Psalm  Ixxxix.  7. 

Q.  Can  an  unregenerate  man  use  God's  names,  &c., 
rightly  ? — A.  No  ;  he  always  profanes  them,  Isa.  Ixvi.  3. 

Q.  When  are  God's  names,  titles,  and  attributes,  used  in 
a  holy  and  reverent  manner  1 — A.  When  we  think,  speak, 
write,  or  hear  of  them,  with  a  holy  awe  of  God  in  our 


i  and  to  Dron 


OF    THE    THIRD    COMMANDMENT. 


223 


t| 


and  to  promote  a  holy  fear  of  him  in  our  lives,  Deut. 

58,  Psalm  Ixxxix.  7,  Heb.  xii.  28. 
When  are  God's  ordinances  used  in  a  holy  and  rev- 
llianner? — A.  When  we  approach  them  with  holy 
And  hands ;  and  wait  upon,  and  seek  after  the^rea^ 
pnd  holy  One  of  Israel  in  them,  Psalm  Ixxxix.  7. 
When  is  God's  word  used  in  a  holy  and  reverend 
ir  ? — A.  When  we  receive  it  in  our  heart  as  the  word 
Itreat  God,  to  make  us  holv.  Psalm  cxix. 


II     M,      lib 


:i:iJ:,„    Mil 


ll 

:  '  (,'     1: 
'1  ,    I;   1    , 

234  OP    THE    THIRD    COMMANDMENT. 

faned? — A.  By  our  curious  prying  into  his  secrets,  measur- 
ing the  mysteries  of  his  word  by  our  reason,  judging  the 
hearts  and  intentions  of  others,  despising  or  distrusting  his 
direction,  or  charging  with  folly  his  words  or  works. 

Q.  How  is  God's  holiness  profaned  1 — A.  By  our  dislik- 
ing it,  mocking  at  sin,  at  saints,  or  holy  things,  and  neglect- 
ing the  diligent  study  of  holiness  in  heart  or  life. 

Q.  How  is  QoA^s  justice  profaned  1 — A.  By  our  not  im- 
itating it,  not  fearing  to  hve  in  sin,  not  embracing  Christ's 
righteousness  for  satisfying  it,  and  not  expecting  all  bles- 
sings from  it  through  his  merits. 

Q.  How  is  God's  goodness  and  mercy  profaned? — A. 
By  our  not  enlarging  our  hearts  to  receive  it;  being  dis- 
couraged, by  our  sinfulness,  from  seeking  grace  or  glory; 
offering  our  good  works  to  God  as  a  price  of  salvation ;  or 
sinning  because  grace  doth  abound. 

Q.  How  is  God's  patience  abused  ? — A.  By  our  not  ad- 
miring it ;  contemning  lesser  strokes  and  warning ;  and  not 
imitating  it  in  our  patient  waiting  on  God,  and  bearing  with 
such  as  offend  us. 

Q.  How  is  God's  truth  profaned  ? — A.  By  our  suspect- 
ing his  sincerity,  discrediting  his  word,  or  expecting  the  ac- 
complishment of  promises  without  using  the  appointed 
means,  1  John  v.  10. 

Q.  How  is  God's  being  the  living  God  profaned  ? — A. 
By  our  neglecting  to  improve  him  as  our  life,  and  by  not 
living  to  him,  Jer»  ii.  13.  ^ 

Q.  How  is  God*s  being  the  one  only  God  profaned? — 
A.  By  dividing  our  heart  and  life  between  him  and  idols. 

Q.  How  is  the  mystery  of  the  Trinity  profaned  1 — A. 
By  ridiculing  it ;  by  erroneous  conceptions  and  representa- 
tions of  it ;  and  by  indifference  about  distinct  communion 
with  the  three  persons  in  it,  1  John  ii.  22,  23. 

Q.  How  is  Christ  as  Mediator  profaned  and  abused  ? — 
A.  By  our  neglecting  him  as  the  way  to  the  Father ;  ex- 
pecting salvation  through  him  in  ignorance  and  unrighteous- 
ness, or  partly  by  our  own  works  and  strength ;  or  by  using 
his  name  to  authorise  any  wickedness,  1  Cor.  23. 

Q.  How  are  Grod's  ordinances  in  general  profaned  ? — A. 
By  our  using  them  in  an  ignorant,  carnal,  careless,  hypo- 
critical, legal,  lifeless,  or  licentious  manner. 

Q.  When  do  we  use  the  ordinances  of  God  ignorantly  ? 
— A.  When  we  use  them  without  knowing  their  institu- 
tion, nature,  and  ends.  Acts  xvii.  23. 


OF    THE  THIRD    COMMANDMENT.  225 

Q.  When  are  the  ordinances  of  God  used  carnally  1^^ 
A.  When  we  attend  upon  them  only  with  our  bodies,  or 
for  some  carnal  advantage,  John  vi.  26. 

Q.  When  are  they  used  carelessly! — A.  When  we  at- 
tend them  without  earnest  concern  to  find  God  in  them. 

Q.  When  are  they  used  in  a  hypocritical  manner? — A. 
When,  in  attending  on  them,  we  study  to  appear  saints 
when  we  are  not,  or  to  seem  better  than  we  are. 

Q.  When  are  God's  ordinances  used  in  a  legal  manner? 
— A.  When  we  attend  on  them  to  atone  for  our  sins,  or  to 
purchase  grace  or  glory  to  us,  Isa.  Iviii.  1 — 7. 

Q.  When  are  they  used  in  a  licentious  manner? — A. 
When  they  are  used  as  a  means  of  performing  or  covering 
some  malicious,  lascivious,  or  covetous  design. 

Q.  When  are  they  used  in  a  lifeless  manner? — A. 
When  we  attend  on  them  with  sleepy  or  drowsy  bodies,  or 
without  the  active  exercise  of  spiritual  grace. 

Q.  Is  it  a  very  great  sin  to  indulge  ourselves  in  a  sleepy 
attendance  on  God's  ordinances  ? — A.  Yes  ;  it  is  a  mock- 
ing of  God  to  his  face  J  and  turning  the  means  of  salvation 
into  poison  to  our  soul.  Lev.  x.  2  Cor.  iv.  4. 

Q.  Is  not  the  more  particular  abuse  of  God's  ordinances 
also  forbidden  in  this  command  1 — A.  Yes. 

Q.  How  is  meditation  profaned  ? — A.  By  our  thinking 
on  trifles,  or  mostly  on  the  circumstantials  of  religion ;  or 
having  our  mind  easily  led  aside  from  spiritual  objects. 

Q.*  How  is  self-examination  profaned  ? — A.  By  our  try- 
ing ourselves  by  unscriptural  marks ;  or  without  an  impar- 
tial and  earnest  desire  to  know  our  real  state  and  case, 
Rev.  iii.  17,  Isa.  Iviii.  2 — 7,  Luke  xviii.  11. 

Q.  How  is  prayer  profaned  ? — A.  By  our  not  praying  in 
Christ's  name  ;  praying  for  unlawful  things,  or  for  things 
lawful  without  due  submission  to  God's  will ;  by  rash  call- 
ing on  God  to  save^  bless,  guide, preserve,  Sfc.l  or  by  call- 
ing on  Satan  to  take  or  hurt  any. 

Q.  How  is  prayer  further  profaned? — A.  By  supersti- 
tious hmiting  it  to  particular  days,  hours,  or  words ;  and 
using  indecent  gestures  or  words ;  or,  in  social  prayer, 
words  not  easily  understood. 

Q.  How  is  singing  of  psalms  profaned  ? — A.  By  our  ne- 
glecting to  join  with  others  in  it ;  wanting  affections  suited 
to  the  expressions  sung ;  attending  more  to  the  melody  of 
the  voice  than  the  frame  of  our  heart ;  and  by  sudden 
wearying  of  the  exercise,  &c. 


226  OF    THE    THIRD    COMMANDMENT. 

Q.  How  is  the  preaching  of  God's  word  profaned  ? — A. 
By  preaching  without  a  regular  call,  or  chiefly  for  gain  or 
honour  ;  by  preaching  error,  or  truth  in  a  wrong  manner ; 
or  preaching  with  theatrical  gestures,  or  in  words  the  hear- 
ers cannot  understand,  or  which  tickle  their  fancy  or  pas- 
sions, rather  than  touch  their  conscience,  1  Cor.  ii.  1 — 5. 

Q.  How  is  the  reading  and  hearing  of  God's  word  pro- 
faned]— A.  By  reading  and  hearing  it  out  of  curiosity, 
chiefly  to  inform  our  judgment,  or  to  pass  the  time,  or  sound 
jests,  rather  than  to  make  us  holy. 

Q.  How  is  the  administration  of  baptism  and  the  Lord^s 
supper  profaned  1 — A.  When  these  ordinances  are  admin- 
istered by  such  as  are  not  true  gospel-ministers ^  or  to  such 
as  are  not  proper  members  of  the  visible  church  ;  or  are  ad- 
ministered in  a  private  and  superstitious  manner,  Matth. 
xxviii.  19,  1  Cor.  X.  16,  17,  and  xi.  23—29. 

Q.  How  is  the  receiving  of  the  sacraments  profaned  \ — 
A.  When  we  attend  on  them  without  due  preparation,  or 
suitable  exercise  of  grace ;  and  when  we  rest  in  them  as 
infallible  securities  of  salvation  ;  or  neglect  to  improve  them 
after  receiving  them,  1  Cor.  xi.  Luke  iii. 

Q.  How  is  fasting  profaned  1 — A.  In  our  fasting  for 
wicked  or  doubtful  causes ;  or  to  further  strife,  or  atone  for 
sin  ;  or  without  faith's  view  of  a  crucified  Christ,  and  sin- 
cere resolution  to  turn  from  the  sins  which  we  confess. 

Q.  How  is  religious  instruction  of  families  profaned  1 — 
A.  When  it  is  not  performed  in  a  careful,  patient,  and  im- 
partial manner ;  nor  suited  to  the  capacities  of  those  who 
who  are  instructed,  Deut.  vi.  7. 

Q,.  How  is  religious  conference  profaned  1 — A.  By  our 
studying  therein  to  shew  our  abilities ;  or  talking  mostly  on 
disputable  and  circumstantial  points. 

Q.  How  are  religious  vows  profaned  1 — A.  By  our  vow- 
ing what  is  sinful,  trifling,  doubtful,  or  impossible  ;  vowing 
to  serve  God  on  condition  he  will  save  us  ;  or  by  vowing  in 
our  own  strength,  or  without  a  serious  resolution  to  perform 
our  vows,  Eccl.  v.  4. 

Q.  Yiow  IS  public  covenanting  profaned  ? — A.  By  forcing 
men  to  it ;  admitting  such  as  are  ignorant  and  profane ; 
or  covenanting  in  such  a  manner  as  tends  to  promote  divi- 
sion, contention,  and  pride. 

Q.  How  is  swearing  of  oaths  profaned  1 — A.  By  our 
swearing  what  is  trifling,  false,  or  doubtful ;  or  without  a 
due  call,  and  fear  of  God  upon  our  spirit,  Jen  iv.  2. 


OP    THE    THIRD    COMMANDMENT.  227 

Q.  Is  it  not  dreadful  wickedness  to  cry  out  on  slight  oc- 
casions, The  Lord  knows^  God  knows  ;  or  to  confirm  our 
assertions  with  or/,  troth,  faith ^  conscience^  soul,  devil,  Jiend, 
and  other  minced  oaths? — A.  Yes;  and  such  profane 
swearers  ought  not  to  be  credited. 

Q.  How  are  lots  profaned  1 — A.  By  our  using  them  to 
discover  future  events,  or  things  lost ;  or  to  determine  tri- 
fling disputes,  or  such  as  human  prudence  might  have  easily 
decided ;    or  when  we  reflect  on  the  lot  after  it  is  cast. 

Q.  Is  it  a  great  sin  to  play  at  cards  or  dice? — A.  Yes ; 
for  it  irreverently  calls  God  to  be  arbitrator  in  a  trifle  ;  is 
the  source  of  much  idleness,  strife,  and  profane  swearing ; 
and  a  chief  delight  of  profane  persons  ;  and  leads  in  men 
to  heathenish  affections,  words,  and  practices,  Prov.  xvi. 
33,  1  Thess.  v.  22. 

Q.  How  is  church  government  profaned  1 — A.  By  setting 
up  false  forms  of  it ;  despising  and  opposing  it ;  or  pre- 
venting it,  to  please  the  humours,  and  support  the  carnal 
interests  of  men,  Micah  vi.  16. 

Q.  How  is  church  discipline  profaned  ? — A.  When  it  is 
inflicted  in  a  disorderly,  proud,  and  partial  manner,  or  up- 
on improper  objects  ;  when  it  is  despised,  opposed,  used  as 
a  satisfaction  for  sin,  exchanged  for  money,  or  removed 
without  evidence  of  repentance. 

Q.  How  is  God's  word  in  general  profaned  ? — A.  By  our 
denying,  despising,  ridiculing,  and  jesting  on  it,  misapply- 
ing, or  wresting  it  to  sinful  purposes. 

Q.  How  is  God's  law  profaned  1 — A.  By  our  contracted 
views  of  its  extent ;  presenting  our  vile  righteousness  as  an 
obedience  to  it ;  seeking  happiness  by  it ;  or  despairing  of 
life  because  of  its  rigour. 

Q.  How  is  the  gospel  of  God  profaned  1 — A.  By  our  dis- 
crediting his  offers  ;  turning  it  into  a  new  law  ;  or  taking 
encouragement  to  sin  from  the  grace  of  it,  1  John  v.  10. 

Q.  How  are  the  decrees  of  God  profaned  or  abused  1 — A. 
By  our  curious  prying  into,  deriding,  or  misrepresenting 
them  ;  or  taking  encouragement  from  them  to  neglect  the 
use  of  appointed  means,  Deut.  xxix.  29. 

Q.  How  is  God's  work  of  creation  profaned  1 — A.  By 
our  making  his  creatures  occasions  or  instruments  of  pride, 
intemperance,  lust,  or  other  wickedness  ;  and  by  sporting 
at  their  hurting  or  destroying  one  another. 

Q.  How  is  God's  work  of  providence  profaned? — A. 
By  our  neglecting  to  study  the  language  of  them ;  misin- 


228  OF   THE    FOURTH    COMMANDMENT. 

terpreting,  quarrelling  with,  and  fighting  against  them  ;  and 
our  ascribing  the  events  thereof  to  second  causes,  or  what  is 
profanely  called  chance^  Jer,  v.  3,  4. 

Q.  How  is  God's  work  of  redemption  profaned  T — A.  By 
our  denying  or  deriding  any  part  of  it,  disregarding  an  in- 
terest in  it,  and  not  walking  worthy  of  it. 

Q.  What  reason  is  annexed  to  this  third  command  to 
deter  us  from  profanation  of  God's  name? — A.  A  very 
dreadful  one ;  namely,  that  the  Lord  will  not  hold  him 
guiltless  that  taketh  his  name  in  vain. 

Q.  What  doth  the  Lord^s  not  holding  him  guiltless  mean  1 
— A.  That  the  Lord  will  not  suffer  such  as  profane  his 
name  to  escape  his  righteous  judgment. 

Q.  Should  men  punish  the  more  gross  blasphemies  and 
profanation  of  God's  name  t — A.  Yes  ;  he  that  hlasphem- 
eth  the  name  of  the  Lord  shall  surely  be  put  to  death. 

Q.  Why  then  do  such  gross  pmfaners  of  God*s  name  so 
often  escape  punishment  from  men  1 — A.  Because  many 
magistrates  and  great  men  are  principal  profaners  of  God's 
name,  or  want  due  zeal  for  his  glory,  Micah  iii.  1, 2. 

Q.  Can  any  such  as  profane  God's  name  by  perjury, 
habitual  profane  swearing  of  broad  or  minced  oaths, 'escape 
God*s  wrath  ? — Yes ;  he  will  make  their  plagues  wonder- 
ful, except  they  repent,  Deut.  xxviii.  58,  59. 

Q.  Do  not  such  profane  persons  often  escape  visible 
judgments  in  this  life  1 — A.  Yes  ;  but  their  torments  in 
hell  shall  be  the  more  dreadful,  Rev.  xvii.  20. 

Q.  How  shall  the  plasphemers  of  God's  name  be  pun- 
ished in  helH-A.  Their  cursing  and  blasphemy  shall  become 
their  everiasting  punishment ;  their  profane  tongues  shall 
for  ever  burn  in  hell  fire,  and  they  shall  gnaw  them  forpain, 
Lukexvi.  24,  Rev.  xvi.  10,  11. 

Q.  Why  doth  God  so  punish  profane  swearing? — A. 
Because  it  is  so  heinous  a  crime,  committed  without  any 
provocation  from  God,  or  any  temptation  of  profit  or  plea- 
sure to  the  sinner. 

Q,.  57.    Which  is  the  fourth  commandment? 

A.  The  fourth  commandment  is,  "Remember  the 
Sabbath-day  to  keep  it  holy.  Six  days  shall  thou 
labour,  and  do  all  thy  work.  But  the  seventh  day  is 
the  Sabbath  of  the  Lord  thy  God ;  in  it  thou  shall 
not  do  any  work,  thou,  nor  thy  son,  nor  thy  daugh- 


OP   THE    FOURTH    COMMANDMENT.  229 

ter,  thy  man-servant,  nor  thy  maid-servant,  nor  thy 
cattle,  nor  the  stranger  that  is  within  thy  gates.  For 
in  six  days  the  Lord  made  heaven  and  earth,  the  sea, 
and  all  that  in  them  is,  and  rested  the  seventh  day : 
wherefore  the  Lord  blessed  the  Sabbath-day,  and 
hallowed  it." 

Q,.  58.  What  is  required  in  the  fourth  com/mand- 
ment  7 

A.  The  fourth  commandment  requireth  the  keep- 
ing holy  to  God,  such  set  times  as  he  hath  appointed 
in  his  word  ;  expressly  one  whole  day  in  seven,  to  be 
a  holy  Sabbath  to  himself. 

Q,.  59.  Which  day  of  the  seven  hath  God  appointed 
to  be  the  weekly  Sabbath  ? 

A.  From  the  beginning  of  the  world  to  the  resur- 
rection of  Christ,  God  appointed  the  seventh  day  of 
the  week  to  be  the  weekly  Sabbath ;  and  the  first 
day  of  the  week,  ever  since,  to  continue  to  the  end 
of  the  world,  which  is  the  Christian  Sabbath. 

Q.  60.  HoiD  is  the  Sabbath  to  be  sanctified^ 

A.  The  Sabbath  is  to  be  sanctified  by  a  holy  rest- 
ing all  that  day,  even  from  such  worldly  employ- 
ments and  recreations  as  are  lawful  on  other  days; 
and  spending  the  whole  time  in  the  public  and  pri- 
vate exercises  of  God's  worship,  except  so  much  as 
is  to  be  taken  up  in  the  works  of  necessity  and  mercy. 

Q,.  61.  What  is  forbidden  in  the  fourth  command- 
ment? 

A.  The  fourth  commandment  forbiddeth  the  omis- 
sion or  careless  performance  of  the  duties  required, 
and  the  profaning  the  day  by  idleness,  or  doing  that 
which  is  in  itself  sinful,  or  by  unnecessary  thoughts, 
words,  or  works,  about  worldly  employments  or  re- 
creations. 

Q,.  62.  What  are  the  reasons  annexed  to  the  fourth 
conTimandment  7 

A.  The  reasons  annexed  to  the  fourth  command- 
ment are,  God's  allowing  us  six  days  of  the  week  for 
our  own  employments,  his  challenging  a  special  pro- 
priety in  the  seventh,  his  own  example,  and  his 
blessing  the  Sabbath-day. 
20 


230  OP    THE    FOURTH  COMMANDMENT. 

Q.  What  is  to  be  here  understood  by  the  Sabbath  day  t 
— A.  A  day  of  holy  rest,  Exod.  xxxi.  17,  Isa.  Iviii.  13. 

Q.  Doth  the  hght  of  nature  require  the  observance  of  a 
Sabbath  1 — A.  It  requires,  that  some  part  of  our  time  be 
set  apart  for  the  pubhc  service  of  God ;  but  shews  not  what 
particular  time,  or  how  much  time. 

Q.  What  part  of  time  doth  the  fourth  command  require 
for  a  Sabbath  to  the  Lord  ? — A.  One  whole  day  in  seven. 

Q.  Whether  is  this  commandment  moral  or  ceremonial  t 
— A.  It  is  moral,  and  binding  on  all  men  in  all  ages. 

Q,.  How  prove  you  that  1 — A.  It,  with  the  other  com- 
mandments, was  written  by  God  on  tables  of  stone,  and 
published  in  the  midst  of  tlie  moral  law  ;  it  is  enforced  by 
moral  reasons,  and  did  bind  strangers  as  well  as  Jews :  and 
the  Sabbath  was  appointed  in  Paradise,  before  there  were 
any  ceremonies,  Exod.  xx.  8 — 1 1 . 

Q.  Is  not  the  observance  of  the  precise  day  of  the  week 
ceremonial  ? — A.  That  circumstance  is  changeable,  but  not 
properly  ceremonial. 

Q.  How  then  was  the  Sabbath  called  a  sign  to  the  Isra- 
elites ? — A.  This  was  only  an  additional  use  of  the  Sabbath, 
added  to  the  principal  and  moral  end  of  it. 

Q.  Ought  not  men  to  maintain  a  holy  frame  of  spirit  eve- 
ry day  ? — A,   Yes  ;   Gal.  v.  25,  Rom.  viii.  6. 

Q.  What  need  then  is  there  of  a  weekly  Sabbath  1 — A. 
That  God  may  be  more  solemnly  worshipped,  the  finishing 
of  his  principal  works  remembered,  spiritual  love  encour- 
aged, heaven  represented,  men's  souls  more  regarded,  and 
the  bodies  of  men  and  beasts  refreshed. 

Q.  What  special  marks  of  honour  hath  God  put  upon 
this  fourth  commandment  ? — A.  It  is  introduced  with  a  sol- 
emn charge  to  remember  it ;  it  expresseth  both  what  is  re- 
quired, and  what  is  forbidden  ;  and  hath  most  reasons  an- 
nexed to  it,  Exod.  xx.  8 — 1 1. 

Q.  Why  hath  God  put  such  special  honour  upon  the  fourth 
commandment? — A.  Because  sin,  Satan,  and  the  world,  do 
so  much  oppose  the  right  observance  of  it ;  there  is  least 
light  of  nature  for  it ;  and  a  conscientious  regard  to  it  great- 
ly promotes  our  keeping  of  the  other  commands. 

Q.  Doth  this  command  require  any  more  time  than  one 
whole  day  in  seven  for  the  worship  of  God  ? — A.  It  respects 
the  time  of  worship  in  general,  and  so  extended  to  the  Jew- 
ish holidays ;  and  still  implicitly  requires  days  of  fasting 


OP    THE  FOURTH    COMMANDMENT.  231 

and  thanksgiving",  and  time  every  morning  and  evening 
for  our  worshipping  God  in  secret,  and  in  our  famihes. 

Q.  Doth  God  fix  the  precise  time  for  fasts  and  thanks- 
giving, and  for  our  secret  and  private  worship,  as  he  did  for 
the  Jewish  holy  days? — A.  No;  he  appoints  the  duties,  and 
their  general  season  ;  but  allows  men  to  fix  the  precise  day 
or  hour,  according  to  the  general  rules  of  edification,  Joel 
ii.  3,  2  Chron.  xx.,  Ezra  ix.  x.,  Jonah  iii. 

Q.  May  the  church  appoint  holy  days,  to  remember 
Christ's  birth,  death,  temptation,  ascension,  &c.  % — A.  No ; 
as  God  hath  abolished  the  Jewish  holy  days  of  his  own  ap- 
pointment, so  he  hath  given  no  warrant  to  the  church  to 
appoint  any :  but  hath  commanded  us  to  labour  six  days, 
except  when  Providence  calls  us  to  humiliation  or  thanks- 
giving ;  and  expressly  forbids  us  to  observe  holy  days  of 
men's  appointment,  Col.  ii.  16,  Gal.  iv.  10,  11. 

Q.  What  is  the  difi'erence  between  a  fast  day  and  a  holy 
day  1 — A.  The  day  of  a  fast  is  changeable,  and  esteemed 
no  better  in  itself  than  another  day  ;  but  a  holy  day  is  fixed 
to  a  certain  time  of  the  week,  year,  or  moon,  and  reckoned 
better  in  itself. 

Q.  How  much  of  one  day  in  seven  is  to  be  kept  as  a 
Sabbath  to  the  Lord  ? — A.  The  whole  natural  day,  consist- 
ing of  twenty-four  hours,  Deut.  v.  14. 

Q.  When  doth  the  weekly  Sabbath  begin  % — A.  In  the 
morning  immediately  after  midnight. 

Q.  How  prove  you  that  1 — A.  As  Christ  rose  early  in 
the  morning,  and  the  evening  after  is  called  the  evening  of 
the  same  day ;  and  Moses  said.  To-morrow  (not  this  night) 
is  a  Sabbath  to  the  Lord,  John  xx.  i.  19,  Exod.  xvi.  23. 

Q.  How  then  is  it  said.  Lev.  xxiii.  32,  From  evening  to 
evening  shall  ye  celebrate  your  Sabbath?— rA,  That  related 
to  the  ceremonial,  not  to  the  weekly  Sabbath. 

Q.  When  was  the  weekly  Sabbath  first  instituted  ? — A. 
Immediately  after  the  creation.  Gen.  ii.  3  ;  and  it  was  ob- 
served by  the  godly  patriarchs,  as  Enoch,  &c. 

Q.  Why  then  have  we  no  express  accounts  of  the  ob- 
servance of  it  till  Israel  came  out  of  Egypt  1 — A.  Because 
till  then  the  scripture-history  is  very  brief. 

Q.  On  which  day  of  the  week  was  the  Sabbath  at  first 
appointed  1 — A.  On  the  seventh  ;  for  thereon  God  rested 
from  creation-work,  Gen  ii.  2,  3. 

Q.  How  long  did  the  weekly  Sabbath  continue  on  the 


232  OP  THE    FOURTH   COMMANDMENT. 

seventh  day  ? — A.  From  the  beginning  of  the  world  to  the 
resurrection  of  Christ,  Heb.  iv.  4 — 10. 

Q.  On  which  day  of  the  week  is  the  Sabbath  now  ap- 
pointed 1 — A.  On  the  first  day,  Acts  xx.  7, 1  Cor  xvi.  1,  2. 

Q.  Why  was  it  fixed  on  that  day  1 — ^A.  To  keep  up  the 
remembrance  of  Christ's  resting  from  his  sufferings,  and 
rising  from  the  dead,  Matth.  xxviii.  1,  Heb.  iv.  10. 

Q.  How  prove  you,  that  the  Sabbath  was  changed  from 
the  seventh  to  thej'^r*^  day  of  the  week  1 — A.  The^rs^  day 
of  the  week,  or  eighth  day^  was  prophecied  of  as  a  Sab- 
bath ;  and  the  apostles  and  primitive  Christians  did  always, 
after  the  resurrection  of  Christ,  meet  for  public  worship  ou 
it,  and  called  it  the  Lord's  day^  Ezek.  xliii.  27,  John  xx.  19. 
26,  Acts  XX.  7,  1  Cor.  xvi.  1,  2,  Rev.  i.  10. 

Q.  How  prove  you,  that  the  example  of  the  apostles  is  a 
sufficient  warrant  % — A.  Because,  by  being  inspired  by  the 
Holy  Ghost,  they  taught  and  enjoined  nothing  but  the  will 
and  command  of  Christ,  1  Cor.  xi.  23. 

Q.  How  prove  you  the  reasonableness  of  changing  the 
Sabbath  from  the  seventh  to  the  first  day  of  the  week  1 — A. 
Because  resting  from  the  purchase  of  redemption  is  more 
glorious  than  resting  from  creation  work,  Rom.  i.  4. 

Q.  Why  was  this  change  expedient  % — A.  That  Christ 
might  shew  his  divine  authority,  and  set  up  a  standing  evi- 
dence of  his  incarnation  and  resurrection ;  and  make  the 
time,  as  well  as  matter  of  New  Testament  ordinances,  point 
to  himself,  Heb.  iv. 

Q.  Are  all  Christians  then  bound  to  keep  this  fast  day 
Sabbath  till  the  end  of  the  world  ? — A.  Yes  ;  and  hence  it 
is  called,  the  Christian  Sabbath. 

Q.  Why  then  does  Paul  say.  Let  no  man  judge  you  in 
respect  of  Sabbath-days^  Col.  ii.  16. 1 — A.  His  meaning 
is,  that,  under  the  New  Testament,  we  should  not  adhere 
to  the  ceremonial  and  Jewish  sabbaths. 

icl.  Why  are  the  persons  required  to  observe  this  com- 
mand so  expressly  named  in  it? — A.  That  none  may  pre- 
tend he  is  exempted  from  keeping  the  Sabbath. 

Q.  Why  is  the  charge  of  keeping  this  command  prin- 
cipally directed  to  parents,  masters,  and  magistrates  1 — A. 
Because  they  should  not  only  observe  it  themselves,  but 
also  obhge  those  under  them  to  keep  it.  Gen.  xviii.  19. 

Q.  If  superiors  keep  the  Sabbath  themselves,  can  their 
inferiors'  open  breach  of  it  be  charged  on  them  1 — A.  Yes ; 
if  they  could  have  hindered  it,  1  Sam.  iii.  13. 


OF    THE   FOURTH    COMMANDMENT.  233 

Q.  Why  is  it  required  that  labouring  beasts  rest  on  the 
Sabbath  ? — A.  That  they  may  share  of  the  benefit  of 
God's  Sabbath  (or  rest) ;  and  nnay  not,  with  their  labour, 
give  disturbance  to  men,  Exod.  xxiii.  12.  and  xx.  10. 

Q.  Who  sanctify  or  liallow  the  Sabbath  day  1 — A.  God 
doth  it,  and  men  ought  to  do  it. 

Q.  How  doth  God  sanctify  the  Sabbath  X — A.*  By  mak- 
ing it  holy  by  his  command  and  example,  Exod.  xx.  11. 

Q.  How  do  men  sanctify  it  ? — A.   By  keeping  it  holy, 

Q.  How  are  we  to  keep  the  Sabbath-day  holy  1 — A.  By 
a  holy  rest  and  holy  employment  on  that  day. 

Q.  What  are  we  to  rest  from  on  the  Sabbath-day  ? — A. 
From  all  worldly  employments  and  recreations. 

Q,.  In  what  manner  must  our  whole  man  rest  from  these  1 
• — A.  In  an  holy  manner,  Deut.  v.  ix. 

Q.  How  must  our  rest  on  the  Sabbath  be  holyl — A.  It 
must  be  the  rest  of  holy  persons,  in  order  to  our  promoting 
and  delighting  in  holy  exercises,  Isa.  Iviii.  13. 

Q.  In  what  holy  employment  should  we  be  exercised  on 
the  Sabbath? — A.  In  the  public  and  private  exercises  of 
God's  worship,  Isa.  Ixvi.  23.  Prov.  viii.  34. 

Q.  How  should  we  prepare  for  the  Sabbath  before  it 
come  ? — A.  By  self-examination,  timcous  laying  aside  of 
our  earthly  business,  thinking  of  the  solemnity  of  the  Sab- 
bath, and  longing  for  the  approach  of  it,  Neh.  xiii. 

Q.  Why  should  we  earnestly  long  for  the  Sabbath  1 — A. 
Because  on  it  God  often  giveth  his  people  sweet  and  sanc- 
tifying communion  with  himself,  Isa.  Iviii.  13,  14. 

Q.  How  are  we  to  be  employed  in  the  morning  of  the 
Sabbath-day  1 — A.  In  rising  early  to  meditate  on  divine 
things,  especially  the  work  of  redemption  ;  in  reading 
God's  truths,  praying  to,  and  praising  him  in  secret,  and 
with  our  families.  Psalm  xcii. 

Q.  Should  not  our  awaking  on  the  Sabbath  much  im- 
press us  with  the  views  of  our  eternal  state! — A.  Yes. 

Q.  What  are  the  public  exercises  of  God's  worship  c«i 
the  Sabbath  day? — A.  Prayer,  singing  of  Psalms,  reading, 
preaching,  and  hearing  God's  word ;  and  administration 
of  the  sacraments,  Luke  iv.  16.  Acts  xx.  7. 

Q.  In  what  should  we  be  employed,  when  going  to  and 
from  public  ordinances  ? — A.  In  meditation,  ejaculatory 
prayer,  and  religious  conference.  Psalm  cv.  Mai.  iii.  16. 

Q.  How  should  we  be  employed  in  the  evening  of  the 

20* 


234  OF  THE    FOURTH    COMMANDMENT. 

Sabbath] — A.  In  meditating  on,  repeating,  and  praying 
over  what  we  have  heard  ;  and  instructing  our  famihes 
and  calling  them  to  give  an  account  of  what  they  have 
been  hearing.  Psalm  i.  2.  Mark  iv.  34. 

Q.  Why  ought  we  Jto  call  our  families  to  an  account  of 
what  they  have  heard? — A.  To  cause  them  hear  with 
more  attention,  and  remember  what  they  hear. 

Q.  In  what  manner  is  the  Sabbath  to  be  sanctified  ] — 
A.   With  sincerity,  carefulness,  delight,  and  reverence. 

Q.  In  what,  besides  the  exercises  of  God's  worship,  may 
we  be  employed  on  the  Sabbath? — A.  In  works  of  neces- 
sity and  mercy,  Mat.  xii.  1 — 13. 

Q.  What  call  you  works  of  necessity  1 — A.  Such  as 
could  by  no  means  be  done  before,  nor  delayed  till  the  Sab- 
bath is  over;  as  quenching  the  fire  of  houses,  defending 
ourselves  against  enemies,  <fec. 

Q.  What  call  you  works  of  mercy  ? — A.  Such  as  neces- 
sary eating  and  drinking,  relieving  the  poor,  visiting  the 
sick,  feeding  or  relieving  cattle,  «fec. 

Q.  What  is  in  general  forbidden  in  the  fourth  command  1 
— A.  The  profanation  of  the  Sabbath. 

Q.  How  many  ways  is  the  Sabbath  profaned? — A.  Five 
ways;  by  omission,  or  careless  performance  of  the  duties 
required ;  by  idleness,  or  doing  that  which  is  in  itself  sin- 
ful ;  and  by  unnecessary  thoughts,  words,  or  works,  about 
worldly  employments  or  recreations. 

Q.  Are  not  days  devoted  to  humiliation  and  thanksgiv- 
ing profaned  in  the  same  manner  ? — A.   Yes. 

Q.  Do  we  profane  the  Sabbath  by  reading  and  praying 
at  home,  when  we  should  be  attending  public  ordinances? 
— A.   Yes ;  it  is  to  set  one  divine  ordinance  against  another. 

Q.  Is  it  very  sinful  to  neglect  attendance  on  public  pray- 
ers, and  singing  of  psalms,  while  we  punctually  attend  ser- 
mons?— A.  Yes;  it  evidenceth  our  enmity  against  the 
glory  of  God,  and  the  more  spiritual  things ;  for  in  sermons 
men  can  more  show  their  parts,  and  feed  their  curiosity, 
than  in  prayer,  and  especially  in  praise,  which  so  eminent- 
ly tend  to  exalt  God  alone.  Psalm  xcvi.  1. 

Q.  How  is  the  Sabbath  profaned  by  careless  perform- 
ance of  the  duties  required  ? — A.  By  our  worshipping  God, 
or  being  employed  in  the  works  of  necessity  or  mercy,  with- 
out a  holy  and  spiritual  frame  of  heart. 

Q.  How  is  the  Sabbath  profaned  by  idleness  ? — A.  By 
our  lying  more  in  our  beds  on  it  than  upon  other  days ;  or 


OF    THE    FOURTH    COMMANDMENT.  235 

Bpeuding  the  time  in  sleep  or  sloth  in  our  houses,  gardens, 
or  fields,  Isa.  Iviii.  13.  Matth.  xx.  6. 

Q.  How  is  ihe  Sabbath  profaned  by  doing  that  which  is 
in  itself  sin/w/ 1 — A.  By  lying,  stealing,  drunkenness,  whore- 
dom, &,c.  committed  on  that  day  Ezek.  xxii.  28. 

Q.  How  many  ways  is  the  Sabbath  profaned  by  carnal 
or  worldly  thoughts,  words,  or  works  ? — A.  Three  ways ; 
before,  on,  or  after  the  Sabbath. 

Q.  How  do  we  profane  the  Sabbath  by  them,  before  it 
come  1 — A.  By  so  oppressing  our  bodies  or  minds  with 
earthly  business  and  cares,  as  to  unfit  us  for  performing  the 
duties  of  the  Sabbath,  Isa.  Iviii.  13.  Mai.  i.  13. 

Q.  How  do  we  profane  the  Sabbath  by  what  is  done 
after  it  is  over? — A.  By  plunging  our  bodies  or  minds  into 
such  a  hurry  of  worldly  business  soon  after  the  Sabbath, 
as  destroys  the  impression  of  Sabbath  exercises,  and  hin- 
ders the  improvement  of  them,  Amos  viii.  5. 

Q.  How  is  the  Sabbath  profaned  by  carnal  thoughts? — 
A.  By  our  thinking  on  worldly  business,  or  chiefly  on  the 
circumstantials  of  religion,  on  that  day,  Isa.  Iviii.  13. 

Q.  What  carnal  thoughts  are  most  sinful  on  the  Sab- 
bath?— A  Such  as  we  entertain  while  engaged  in  God's 
worship. 

Q.  How  do  we  profane  the  Sabbath  by  carnal  words? — 
A.  By  talking  of  worldly  affairs,  common  news,  or  mostly 
of  the  circumstantials  of  religion,  Isa.  Iviii.  13. 

Q.  How  do  we  profane  the  Sabbath  by  carnal  looks? — 
A.  By  idle  or  curious  gazing  on  our  own  or  others  person, 
dress,  houses,  beasts,  fields,  <fcc.  on  that  day. 

Q.  How  do  we  profane  the  Sabbath  by  loorldly  words  1 
— A.  By  our  journeying  to  visit  friends  in  health,  or  carry 
on  business  ;  by  carrying  in  water,  or  garden- stuffs;  walk- 
ing in  fields  for  recreation  ;  gathering  in  orowds  in  streets 
or  houses  for  carnal  conversation ;  or  applying  medicines, 
without  absolute  necessity^  to  prevent  the  hinderance  of  our 
earthly  labour  on  another  day,  Jer.  xvii.  Neh.  xiii. 

Q.  Is  it  very  sinful  to  make  cheeses  or  hay,  or  to  sell 
fish,  or  bear  burdens,  reap  corn,  &c.  on  the  Sabbath,  when 
otherwise  we  must  suffer  great  loss? — A.  Yes;  we  are  un- 
worthy of  the  Christian  name,  if  we  prefer  our  carnal  gain 
to  the  glory  of  God,  Neh.  xiii.  15—22. 

Q.  Is  Sabbath  breaking  a  very  horrible  crime  ? — A.  Yes ; 
it  is  a  sin  against  great  love,  and  the  soui'ce  of  many  other 
sins ;  God  commanded  a  man  to  be  stoned  to  death  for 


236  OF    THE    FOURTH    COMMANDMENT. 

gathering  sticks  on  the  Sabbath ;  and  hath  threatened  and 
destroyed  nations  for  breach  of  it,  Ezek.  xx. 

Q.  How  many  reasons  are  annexed  to  the  fourth  com- 
mand?— A.  Four,  Exod.  xx.  9,  10,  11. 

Q.  What  is  the  first  reason  1 — A.  God's  allowing  us  six 
days  of  the  week  for  our  own  employments,  while  he  has 
taken  but  one  to  himself. 

Q.  What  is  the  force  of  this  reason? — A.  That  when 
God  hath  taken  to  himself  so  much  less  time  than  he  might 
have  claimed,  and  given  so  much  to  us,  we  should  cheer- 
fully give  him  that  which  he  hath  reserved  for  himself. 

Q.  What  is  the  second  reason  annexed  to  the  fourth 
command  ? — A.  God's  challenging  a  special  propriety  in 
the  seventh  day  as  a  holy  Sabbath  to  himself. 

Q.  What  is  the  force  of  this  reason  ? — A.  That  the  Sab- 
bath being  God's  right,  it  is  very  sinful  to  rob  him  of  it, 
Mai.  iii.  9. 

Q.  Whether  is  it  worse  to  rob  God  of  his  time  or  honour, 
or  to  rob  men  1 — A    It  is  far  worse  to  rob  God. 

Q.  Why  then  is  robbery  of  God  so  common  among  men  1 
— A.  Because  they  are  ignorant  of  God ;  and  do  not  con- 
sider, that  robbery  of  him,  and  particularly  breach  of  Sab- 
bath, shall  be  punished  with  eternal  torments  in  hell. 

Q.  What  is  the  third  reason  annexed  to  the  fourth  com- 
mand 1 — A.  God's  own  example,  in  working  six  days  in 
creation-work,  and  resting  on  the  seventh. 

Q.  Wherein  lieth  the  force  of  this  reason  ? — A.  That  it 
it  is  the  greatest  honour  to  imitate  the  example  of  God. 

Q.  What  is  the  fourth  reason  annexed  to  the  fourth  com- 
mand 1 — A.  God's  blessing  the  Sabbath  day. 

Q.  How  doth  God  bless  the  Sabbath  day? — A.  In  set- 
ting it  apart  for  his  worship  and  imparting  blessings  to  men. 

Q.  Where  lieth  the  force  of  this  reason  1 — A.  That 
when  God  has  set  apart  a  day  to  bless  us,  we  should  care- 
fully wait  on  him  to  receive  his  favours. 

Q.  Can  one  who  allows  himself  in  Sabbath-breaking, 
prosper  in  religion  through  the  week  1 — A.  No ;  for  he  ne- 
glects on  Sabbath  to  wait  for,  and  receive  the  blessing  of 
God,  which  alone  makes  rich  in  good  works. 

Q.  What  connection  hath  our  obedience  to  the  second 
table  of  God's  law  with  our  obedience  to  the  first? — A* 
Obedience  to  the  first  table  is  as  it  were  the  root,  and  obe- 
dience to  the  second  the  fruit ;  so  that  none  can  properly 


OP   THE    FIFTH    COMMANDMENT.  237 

perform  the  duties  of  one  table,  while  he  neglects  those  of 
the  other,  Matth.  xxii.  and  xxiii. 

Q,.  63.    Which  is  the  fifth  commandment! 

A.  The  fifth  commandment  is,  "Honour  thy  father 
and  thy  mother ;  that  thy  days  may  be  long  upon  the 
land  which  the  Lord  thy  God  giveth  thee." 

Q.  64.  What  is  required  in  the  fifth  cormnandment? 

A.  The  fifth  commandment  requireth  the  preserv- 
ing the  honour,  and  performing  the  duties,  belonging 
to  every  one  in  their  several  places  and  relations,  as 
superiors,  inferiors,  or  equals. 

Q,.  65.  What  is  forbidden  in  the  fifth  command- 
ment 7 

A.  The  fifth  commandment  forbiddeth  the  neglect- 
ing of,  or  doing  any  thing  against  the  honour  and 
duty  which  belongeth  to  every  one  in  their  several 
places  and  relations. 

Q.  66.  What  is  the  reason,  annexed  to  the  fifth  comr- 
m,andment  7 

A.  The  reason  annexed  to  the  fifth  commandment 
is,  a  promise  of  long  life  and  prosperity,  (as  far  as  it 
shall  serve  for  God's  glory  and  their  own  good)  to  all 
such  as  keep  this  commandment. 

Q.  Doth  very  much  of  practical  religion  lie  in  a  proper 
performance  of  the  duties  of  the  second  table  of  the  law? 
— A.  Yes ;  the  same  acts  which  are  done  out  of  obedience 
to  men,  are  civile  when  performed  out  of  regard  to  God's 
authority,  are  religious  obedience,  James  i.  26. 

Q.  When  do  we  perform  the  duties  of  the  second  table 
in  a  religious  manner  1 — A.  When  we  perform  them  from 
love  and  regard  to  God,  chiefly  for  his  glory,  depending  on  his 
promised  strength,  and  hoping  for  acceptance  only  through 
Christ,  Col.  iii.  17,  I  Pet.  iv.  11. 

Q.  What  doth  the  second  table  of  the  moral  law  con- 
tain 1 — A.  Our  duty  to  man,  Matth.  xxii.  39. 

Q.  How  do  the  six  commands  of  the  second  table  diff*er? 
— A.  The  fifth  command  respects  man's  various  relations, 
the  sixth  his  hfe,  the  seventh  his  chastity,  the  eighth  his 
wealth,  the  ninth  his  good  name,  and  the  tenth  the  most 
inward  dispositions  of  his  heart,  Deut.  v.  16 — 21. 

Q.  In  what  different  relations  do   men   stand   to  one 


238  OP    THE    FIFTH    COMMANDMENT. 

another  1 — A.  In  the  relation  of  superiors,  inferiors,  or 
equals. 

Q.  Whom  do  you  understand  by  superiors  ? — A.  Such 
as  are  above  others,  as  parents  above  their  children. 

Q.  Why  are  all  superiors  called  father  and  mother  in 
the  command  1 — A.  Because,  like  parents,  they  have  autho- 
rity over,  influence  upon,  and  ought  dearly  to  love  their 
inferiors. 

Q.  Whom  call  you  inferiors'? — A.  Such  as  are  below 
others,  as  children  are  below  their  parents. 

Q.  In  respect  of  what  are  persons  superiors  or  inferiors 
to  one  another  1 — A.  In  respect  of  age,  authority,  influence, 
gifts,  or  graces. 

Q.  Whom  call  you  equals  1 — A.  Such  as  have  much 
the  same  authority,  age,  influence,  gifts,  or  graces. 

Q.  What  are  the  principal  classes  of  superiors'? — A. 
Parents,  husbands,  masters,  ministers,  and  magistrates. 

Q.  What  are  the  principal  classes  of  inferiors '? — A. 
Children,  wives,  servants,  people,  and  subjects. 

Q.  How  may  the  duties  belonging  to  these  relations  be 
performed  1 — A.  By  our  exercising  the  graces  respecting 
men  in  general,  and  fulfilHng  the  duties  belonging  to  our 
particular  stations,  Matth.  vii.  12. 

Q.  What  graces  respecting  men  in  every  station  are 
necessary'? — A.  Temperance,  meekness,  humility,  gentle- 
ness, goodness,  peaceableness,  and  brotherly  kindness. 

Q.  What  is  temperance  ? — A.  The  due  abstinence  from 
meat,  drink,  and  fleshly  pleasures,  1  Cor.  ix.  25. 

Q.  Why  is  temperance  necessary  1 — A.  To  keep  us 
sensible  of  our  duty,  and  mindful  of  heavenly  things. 

Q.  What  is  meekness  1 — A.  A  calmness  of  spirit  under 
provocations  and  injuries,  1  Pet.  ii.  23. 

Q.  Why  should  we  study  meekness  "? — A.  It  is  pleasant, 
profitable,  and  honourable,  and  makes  us  like  Christ. 

Q.  How  may  we  attain  meekness? — A.  By  daily  views 
of  the  patience  and  mercy  of  God,  and  of  the  meekness  of 
Christ ;  by  maintaining  the  exercise  of  reason  in  our  souls, 
and  low  thoughts  of  ourselves.  Psalm  Ixxxvi.  15. 

Q.  In  what  doth  humility  towards  man  consist  1 — A.  In 
meddling  only  with  our  own  aff*airs,  cheerfully  giving  every 
man  his  own  due  honour,  and  esteeming  others  better  than 
ourselves,  Eph.  v.  21,  and  iii.  8. 

Q.  Why  should  we  study  humility  towards  men  ? — A. 
It  tends  much  to  render  us  happy,  by  preventing  jealousy. 


OP    THE    FIFTH    COMMANDMENT.  239 

discontent,  anger,  and  envy;  and  it  is  very  honourable, 
being  respected  both  of  God  and  men. 

Q.  How  may  we  attain  this  humihty? — A.  By  con- 
sidering how  vile  we  are  in  God's  sight ;  and  that  all  the 
good  things  which  we  have  are  his  free  gifts,  1  Cor.  iv.  7. 

Q.  Wherein  doth  gentleness  or  lenity  consist  ? — A.  In 
our  kindness  and  condescension  to  others ;  easiness  to  be 
persuaded  to  good,  and  dissuaded  from  evil ;  and  readiness 
to  consider,  bear  with,  and  put  the  best  construction  on  the 
tempers,  words,  or  actions  of  others. 

Q.  Why  should  we  study  lenity  and  gentleness  ? — A.  It 
makes  us  hke  God ;  renders  conversation  pleasant ;  and 
we  need  that  others  exercise  lenity  towards  us. 

Q.  Wherein  doth  goodness  or  benignity  consist  1 — A.  In 
believing  good  of,  and  wishing  and  doing  good  to,  and  re- 
joicing in  the  welfare  of  others,  1  Cor.  xiii.  4 — 7. 

Q.  How  is  goodness  to  be  exercised  towards  such  as 
are  in  misery  and  distress? — A.  In  pitying,  supporting, 
comforting,  and  relieving  them,  1  John  iii.  17.  Heb. 
xiii.  16. 

Q.  How  is  goodness  to  be  exercised  towards  our  ene- 
mies"? — A.  In  praying  for  their  conviction  or  conversion, 
and  waiting  for  opportunities  to  render  them  good  for  evil. 

Q.  Why  should  we  study  goodness  or  benignity  ? — A. 
It  makes  us  like  God,  happy  in  ourselves,  aud  eminently 
useful  to  others,  Matth.  v.  43 — 48. 

Q.  Wherein  doth  peaceahleness  consist? — A.  In  our 
readiness  to  part  with  some  degrees  of  our  right  for  the 
sake  of  peace,  and  to  exert  ourselves  to  make  or  maintain 
peace  between  others.  Gen.  xiii.  8,  9. 

Q.  How  far  ought  we  to  pursue  peace  with  men  ? — A. 
As  far  as  we  can  without  sin,  Heb.  xii.  14. 

Q.  Why  should  we  follow  peace  ? — A.  That  we  may  re- 
semble the  God  and  Prince  of  peace,  adorn  our  profession, 
and  render  ourselves  and  others  easy,  Matth.  v.  9. 

Q.  How  should  we  study  peace? — A.  By  praying  for 
the  Spirit  of  peace ;  study  to  be  humble,  to  observe  the 
good  that  is  in  others,  and  to  avoid  envy,  tale-bearing,  and 
rash  censuring,  Phil.  ii.  3.  Prov.  xxvi.  20. 

Q.  In  what  doth  brotherly  kindness  consist  ? — A.  In  our 
love  to,  and  familiarity  with  the  saints,  on  account  of 
Christ's  image  in  them,  Psalm  cxix.  63,  and  xvi.  3. 

Q.  Why  should  we  exercise  this  kindness  towards  the 
saints  ? — A.  They  are  the  most  excellent  ones  of  the  earthy 


240.  OF    THE    FIFTH    COMMANDMENT. 

most  precious  in  God's  sight,  and  shall  be  our  everlasting 
companions  in  glory,  Psalm  xvi.  3,  and  cxix.  63. 

Q.  In  what  proportion  should  the  saints  be  loved  1 — A. 
According  to  the  degree  of  Christ's  image  in  them. 

Q.  Why  may  we  not  measure  our  love  to  them  by  the 
agreement  of  their  sentiments  with  ours,  or  the  measure  of 
their  good  offices  to  us  ? — A.  Because  this  would  be  to  love 
them  for  our  own,  not  for  Christ's  sake. 

Q.  What  are  the  advantages  of  love  among  saints? — A. 
It  honours  Christ,  proves  their  saintship,  promotes  their 
communion  with  God,  and  with  one  another,  and  stirs  up 
others  to  study  religion,  John  xiii.  35,  Matth.  v.  16. 

Q.  How  may  love  to  the  saints  be  attained  1 — A.  By  re- 
ceiving the  spirit  of  adoption  into  our  heart,  and  the  exer- 
cise of  love  to  Christ,  1  John  i. — v. 

Q,.  What  is  the  duty  of  parents  to  their  children  ? — A. 
To  love,  protect,  correct,  provide,  and  pray  for  them  ;  in- 
struct them  in  the  principles  of  religion  ;  encourage  them 
to  duty ;  and  dispose  of  them  in  callings  and  marriage,  as 
best  suits  their  disposition  and  advantage. 

Q.  How  are  parents  to  correct  their  children? — A.  With 
du«  severity,  without  passion,  with  an  eye  to  God's  glory, 
and  their  children's  spiritual  good,  and  looking  up  to  God 
for  his  blessing  on  their  corrections. 

Q.  How  should  parents  instruct  their  children  1 — A.  By 
teaching  them  the  truths  and  duties  of  religion  as  early  and 
seriously  as  possible,  Prov.  xxii.  6,  Deut.  vi. 

Q.  How  are  children  to  be  encouraged  to  their  duty  ? — 
A.  By  urging  them  to  it  early,  often,  earnestly,  and  with 
the  most  gaining  motives  ;  and  by  commending  or  reward- 
ing them  when  they  do  well,  Psal.  xxxiv.  11. 

Q.  How  should  parents  manifest  their  love  to  their  chil- 
dren ? — A.  By  shewing  a  tender  regard  to  their  bodies,  and 
much  more  to  their  souls,  Isa.  xlix.  15,  Gal.  iv.  19. 

Q.  Is  it  a  true  parental  love,  to  love  the  bodies  of  our 
children  most  ? — A.  No ;  we  li^ave  this  love  in  common 
with  beasts ;  and  such  parents  are  guilty  of  the  blood  of 
their  children's  souls  before  God,  1  Sam.  ii.  and  iii. 

Q.  What  is  the  duty  of  children  to  their  parents  ? — A. 
To  esteem,  honour,  love,  and  obey  them,  Eph.  vi. 

Q.  How  ought  children  to  honour  their  parents  ? — A. 
By  speaking  honourably  of,  and  humbly  to  them  ;  and  by 
reverend  carriage  before  them,  Mai.  i.  6. 

Q.  How  are  children  to  show  their  love  to  their  parents  ? 


OF    THE    FIFTH    COMMANDMENT.  241 

— A.  By  delighting  in  their  company  and  instructions, 
cheerfully  bearing  with  their  infirmities  and  providing  for 
them  when  old  and  infirm,  Gen.  xlvii.  12. 

Q.  How  are  children  to  obey  their  parents  1 — A.  By 
cheerfully  submitting  to  their  reproofs  and  corrections,  per- 
forming their  lawful  commands,  and  hearkening  to  their 
reasonable  advice  in  their  calling  and  marriage. 

Q.  What  may  be  the  reason  why  the  mother  is  expressly 
mentioned  in  this  command  t — A.  Because  she  suffers  most 
in  the  birth  and  bringing  up  of  children  ;  and  is  most  ready 
to  be  despised  by  them,  Prov.  xxiii.  22,  and  xxx.  17. 

Q.  What  are  the  duties  of  husbands  to  their  wives? — 
A.  Faithfulness,  love,  sympathy,  protection,  instruction,  and 
prayer  with  and  for  them,  Eph.  v.  25. 

Q.  What  are  the  duties  of  wives  to  their  husbands  ? — 
A.  Faithfulness,  love,  sympathy,  submissive  hearkening  to 
their  counsels,  and  endeavoring  with  meekness  to  win  them 
to  Christ,  if  they  be  wicked,  1  Pet.  iii.  1 — 7. 

Q.  In  what  are  husbands  and  wives  to  be  faithful  to  one 
another? — A.  With  respect  to  their  soul,  body,  bed, name, 
estate,  and  secrets  intrusted  to  them. 

Q.  How  are  they  to  exercise  love  towards  one  another  ? 
— A.  By  a  deep  concern  for  one  another's  eternal  salva- 
tion, and  an  earnest  care  to  please,  and  hide  one  another's 
infirmities,  James  v.  20,  1  Pet.  iii.  1 — 7. 

Q.  What  is  the  duty  of  masters  to  their  servants  ? — A. 
To  use  them  with  gentleness  ;  give  them  due  food,  wages, 
and  instruction ;  pray  for  and  with  them ;  restrain  them 
from  sin  ;  and  cause  them  to  attend  the  worship  of  God  in 
public,  private,  and  secret.  Col.  iv.  1,  Gen.  xviii.  19. 

Q.  What  is  the  duty  of  servants  to  their  masters  ? — A. 
To  honour  and  obey  them  ;  pray  for  them,  and  the  success 
of  their  work  ;  be  faithful  and  diligent  in  their  service ;  and 
submit  cheerfully  to  their  reproof,  advice  and  instruction, 
Titus  ii.  9,  10,  Eph.  vi.  5—8. 

Q.  What  is  the  duty  of  ministers  to  their  people  ? — A. 
To  settle  among  them  by  a  regular  call ;  take  care  chiefly 
for  their  souls  ;  pray  much  for  them  ;  administer  all  the  or- 
dinances of  Christ  in  them  faithfully,  dihgently  and  aff*ec- 
tionately  ;  and  be  patterns  of  a  holy  conversation  among 
them,  1  Thess.  ii.  3—13,  Acts  xx.  17—32. 

Q.  What  is  the  duty  of  people  to  their  ministers  ? — A. 
To  love,  esteem,  and  pray  for  them  ;  provide  t\\ext\  subsis- 

21 


5}4Sft  OF    THE    FIFTH  COMMANDMENT, 

tence ;  support  their  good  name ;  and  receive  gospel  ordi- 
nances dispensed  by  them  as  from  Christ,  1  Thess.  v.  12. 

Q.  What  is  the  duty  of  magistrates  to  their  subjects  1 — 
A.  To  govern  and  defend  them  with  wisdom  and  clemency, 
estabhsh  and  execute  good  laws,  promote  religion,  discour- 
age evil-doers,  and  encourage  such  as  do  well. 

Q.  If  the  magistrate  be  an  Episcopahan,  or  otherwise 
different  in  religion,  or  a  bad  man,  doth  that  any  way  lessen 
his  power? — A.  No;  it  only  makes  him  less  capable  of 
using  bis  power  ariglit,  as  it  would  do  in  the  case  of  a  nat- 
ural father ;  but  till  he  prove  a  tyrant,  his  power  is  never 
lessened,  Rom.  xiii.  1 — 7,  Jer.  xxvii.  17. 

Q.  Whom  call  you  a  tyrant  ? — A.  One  that  either  never 
had  a  right  to  govern,  or  hath  lost  it  by  employing  his 
power  for  the  destruction,  not  the  good  of  his  subjects. 

Q.  What  is  the  duty  of  subjects  to  their  magistrates  ? — 
A.  To  defend,  honour,  obey,  pray  for,  and  pay  due  tribute 
to  them,  1  Pet.  ii.  17,  1  Tim.  ii.  1,  Titus  iii.  1. 

Q  What  is  the  duty  of  superiors  in  age,  gifts,  or  grace, 
to  their  inferiors  in  these  things  ? — A.  To  instruct,  advise, 
and  encourage  them  in  that  which  is  good  ;  and  to  walk  as 
patterns  of  holiness  before  them,  Titus  ii.  2. 

Q.  What  is  the  duty  of  inferiors  in  age,  gifts,  or  grace, 
to  their  superiors  in  these  things'? — A.  To  love,  esteem,  and 
honour  them  ;  to  imitate  their  good  pattern,  and  follow  their 
admonition  and  advice,  1  Pet.  v.  5. 

Q.  What  is  the  duty  of  equals  one  to  another  ? — A.  To 
prefer  one  another,  desire  and  delight  in  one  another's  good, 
and  be  mutual  examples  in  holiness. 

Q.  How  many  ways  is  the  fifth  command  broken  1 — A. 
Two  ways  ;  by  neglecting  the  graces  and  duties  required, 
and  by  committing  the  contrary  sins. 

Q.  What  are  the  sins  of  parents  against  their  children? 
— A.  Cruelty,  untenderness,  wasting  their  earthly  portions, 
giving  them  too  much  of  their  will,  loving  them  more  than 
Christ,  loving  some  better  than  others,  without  regard  to 
their  virtue,  training  them  up  in  ignorance  or  wickedness, 
and  opposing  their  reasonable  inclinations  in  their  calling 
or  marriage,  Deut.  xxviii.  56,  1  Sam.  iii.  13  and  ii.  29. 

Q.  What  are  the  sins  of  children  against  their  parents  1 
— A.  Irreverent  speeches  or  carriage  towards  them  ;  refus- 
ing to  subniitto  their  instruction,  reproof,  or  advice  ;  wast- 
ing their  substance  ;  grieving  their  spirit ;  neglecting  to  sup- 


OP   THE  PIPTH   COMMANDMENT.  243 

port  them  when  old  and  infirm  ;  and  contemning  their  con- 
sent in  their  calling  and  marriage,  Gen.  xxvi.  34,  35. 

Q.  What  are  the  sins  of  husbands  against  their  wives  ? 
— A.  Unfaithfulness,  hatred,  bitterness,  haughtiness,  and 
ill-grounded  jealousies,  &c..  Col.  iii.  19,  Mai.  ii.  14,  15. 

Q.  What  are  the  sins  of  wives  against  their  husbands  ? 
— A.  Unfaithfulness,  hatred,  imprudent  speeches,  irreverent 
and  haughty  carriage,  disobedience,  groundless  jealousy, 
prodigal  wasting  their  estate,  &c.,  1  Pet.  iii.  1. 

Q.  What  are  the  sins  of  masters  against  their  servants  1 
— A.  Requiring  them  to  do  what  is  sinful  or  above  their 
strength  ;  rigorous  upbraid  hi  g  or  correcting  them  for  their 
faults  ;  withholding  from  them  due  food,  wages,  or  the  ben- 
efit of  family  instruction  and  worship ;  casting  them  off 
when  sick,  &.C.,  Chr.  iv.  1,  Eph.  vi.  9,  Jer.  x.  25. 

Q.  What  are  the  sins  of  servants  against  their  masters  ? 
— A.  Despising,  defaming,  disobeying,  or  serving  them  with 
eye  service  ;  wasting  and  abusing  their  master's  property ; 
neglecting  to  attend  on  family  instruction  or  worship,  &c., 
Col.  iii.  22,  2  Sam.  xix.  26,  27. 

Q.  What  are  the  sins  of  ministers  against  their  people  ? 
— A.  Forcing  themselves  on  them  ;  seeking  chiefly  their 
own  carnal  gain  ;  carelessness  in  praying,  studying,  or  dis- 
pensing gospel  ordinances;  preaching  error,  or  truth  un- 
faithfully and  unseasonably ;  and  shewing  themselves  pat- 
terns of  a  loose  and  carnal  conversation,  Isa.  Ivi.  10 — 12. 

Q.  What  are  the  sins  of  people  against  their  ministers  ? 
— A.  Hatred,  contempt,  and  slandering  of  them  ;  neglect 
of  prayer  for,  and  of  the  ordinances  dispensed  by  them  ; 
grieving  them  with  their  unbelief  and  wickedness ;  and 
withholding  due  subsistence  from  them,  2  Chr.  xxxvi.  16. 

Q.  What  are  the  sins  of  magistrates  against  their  sub- 
jects 1 — A.  Ruling  them  with  cruelty  and  oppression  ;  re- 
quiring and  encouraging  that  which  is  evil,  and  discourag- 
ing what  is  good  ;  exposing  them  to  enemies  ;  or  chiefly 
seeking  their  own  carnal  advantage,  1  Sam.  viii.,  Mic  iii. 

Q.  What  are  the  sins  of  subjects  against  their  magis- 
trates ? — A.  Restraining  prayer  for  them,  reviling  of  them, 
disobedience  to,  and  rebellion  against  them ;  and  refusing 
to  pay  them  just  tribute,  2  Pet.  ii.  10,  Jude  8. 

Q.  What  are  the  sins  of  superiors  in  age,  gifts,  or  grace, 
against  their  inferiors  in  these  things? — A.  Despising  and 
disregarding  them ;  or  encouraging  them  to  sin  by  their 
example  or  advice,  Rom.  xiv.  and  xVt 


244  OF    THE    FIFTH    COMMANDMENT. 

Q.  What  are  the  sins  of  inferiors  in  age,  giftrf,  or  grace, 
against  their  superiors? — A.  Despising  and  contemning 
them,  or  their  good  instruction  or  pattern ;  and  following 
their  bad  example  or  advice,  Isa.  iii.  5. 

Q.  What  are  sins  of  equals  one  against  another  1 — A. 
Selfishness,  hatred,  haughtiness,  dishonouring,  defaming, 
and  enticing  one  another  to  sin,  Eph.  iv.  31. 

Q.  What  is  the  only  reason  annexed  to  the  fifth  com- 
mandment 1 — A.  That  the  keepers  of  it  shall  live  long  in 
the  land  which  the  Lord  God  giveth  them,  Deut.  v.  16. 

Q.  What  is  meant  by  this  long  life  1 — A.  The  long  con- 
tinuance of  life,  with  the  blessing  and  prosperity  of  it. 

Q.  Do  all  that  honour  their  parents,  and  are  faithful  in 
all  relative  duties,  live  long  and  prosperously] — A.  They 
either  do  so,  or  have  the  want  of  it  made  up  by  the  full  en- 
joyment of  God,  Isa.  iii.  10,  Psal.  xix.  11. 

Q.  With  what  limitation  is  this,  and  all  promises  of  tem- 
poral blessings,  to  be  understood  1 — A.  As  far  as  it  shall 
serve  for  God^s  glory ^  and  their  own  good. 

Q.  What  is  the  danger  of  stubborn  and  rebellious  chil- 
dren 1 — A.  God  hath  cursed  them,  and  commanded  such 
to  be  stoned  to  death ;  and  they  often  come  to  a  miserable 
and  disgraceful  end,  Deut.  xxi.  xxvii.  Prov.  xxx.  17. 

Q.  How  is  the  fifth  command,  the  first  command  with 
promise^  when  the  second  hath  a  promise  annexed  to  it  ? — 
A.  The  fifth  is  the  first  of  the  second  table,  and  is  the  only 
command  having  a  promise  peculiar  to  itself. 

Q.  Why  are  reasons  annexed  to  the  first  five  commands  1 
— A.  These  five  are,  as  it  were,  the  foundation  of  tlie  rest, 
and  some  of  them  less  enforced  by  the  light  of  nature. 

Q.  If  we  perform  the  relative  duties  required  in  tfie  fifth, 
can  we  break  the  following  commands  ? — A.  No ;  if  we 
rightly  regard  ourselves  and  neighbours  in  relative  duties,  we 
can  neither  murder,  commit  adultery,  steal,  lie,  nor  covet, 
Rom.  xiii.  9. 

Q.  67.  Which  is  the  sixth  commandment  ? 

A.  The  sixth  commandment  is,  "  Thou  shalt  not 
kill." 

Q,.  68.  What  is  required  iii  the  sixth  command- 
fnent  7 

A.  The  sixth  commandment  requireth  all  lawful 
endeavours  to  preserve  our  own  life  and  the  life  of 
others. 


OP    THE    SIXTH    COMMANDMENT.  53(8 

Q.  69.  What  is  forbidden  in  the  sixth  coTnmand- 
vivnt  7 

A.  The  sixth  commandment  forbiddeth  the  taking 
away  of  our  own  life,  or  the  life  of  our  neighbour 
unjustly,  and  whatsoever  tendeth  thereunto. 

Q.  What  doth  the  sixth  commandment  require  ? — A. 
—The  preservation  of  life,  Eph.  v.  28,  29. 

Q.  Whose  life  doth  it  command  us  to  preserve  ? — A. 
The  life  of  ourselves  and  others,  1  Kings  xviii. 

Q.  Of  what  life  are  we  to  study  the  preservation  ? — A. 
Of  our  spiritual  and  natural  life,  Deut.  xxx.  15, 16. 

Q.  What  means  are  we  to  use  for  the  preservation  of 
our  life  1 — A.  All  lawful  means,  and  these  only. 

Q.  Can  unlawful  means  promote  or  preserve  the  life  of 
our  soul? — A.  No,  James  i.  15,  Ezek.  xviii.  4. 

Q.  May  we  lie,  deny  Christ's  truth,  or  otherwise  sin,  to 
preserve  our  own  life,  or  that  of  others,  especially  of  emi- 
nent saints  \ — A.  No  ;  to  save  men's  natural  life  by  sin,  is 
to  murder  our  soul,  and  make  an  attack  on  the  life  and 
honour  of  God,  Amos  ii.  12,  13. 

Q.  How  then  is  Rahab  commended  for  saving  the  life 
of  the  spies  by  a  lie,  Heb.  xi.  \ — A.  She  is  only  commend- 
mended  for  their  faith  in  receiving  the  spies,  but  not  for  the 
he  which  she  made  to  save  them. 

Q.  May  we  not,  in  some  cases,  omit  the  public  duties  of 
God's  worship,  in  order  to  defend  our  lives? — A.  Yes; 
for  God  declares  that  he  will  have  mercy  and  not  sacrifice, 

Q.  What  are  the  lawful  means  of  preserving  our  natural 
hfe  1 — A.  A  calm  and  cheerful  temper  ;  the  moderate  use 
of  meat,  drink,  sleep,  physic,  labour,  rest,  or  recreations ; 
and  defending  it  with  clothes,  houses,  and  armour. 

Q.  How  are  we  to  promote  and  preserve  our  spiritual 
life? — A.  By  diligently  attending  on  gospel  ordinances, 
and  receiving  and  improving  Christ  in  them,  Is.  Iv.  1,  2,  3. 
6,7. 

Q,.  What  calmness  of  spirit  is  necessary  to  promote  our 
spiritual  hfe  ? — A.  Our  conscience  quieted  with  the  blood 
of  Jesus ;  our  spirit  meekened  by  the  love  of  God ;  and 
comforted  with  the  views  of  our  saving  relation  to  him. 

Q.  What  is  the  food  by  which  our  spiritual  life  is  pre- 
served ? — A.  Christ's  flesh  and  blood,  John  vi.  32 — 57. 

Q.  What  medicine  must  heal  our  spiritual  maladies  ? — 
A.  God's  love,  Christ's  blood,  and  his  spirit's  influence. 
21* 


346  OP    THE    SIXTH    COMMANDMENT. 

Q.  With  what  raiment  must  our  soul  be  clothed  1 — A. 
Christ's  imputed  righteousness,  and  imparted  grace. 

Q.  In  what  labour  must  our  soul  be  exercised  to  pro- 
mote its  life '{ — A.  The  labour  of  love  to  God  and  man. 

Q.  What  rest  is  necessary  for  promoting  spiritual  life  ? — 
A.  Our  solid  satisfaction  in  God  as  our  all,  Psal.  xvi. 

Q.  What  recreation  is  necessary  to  promote  spiritual 
life  ? — A.  Our  walking  with,  and  rejoicing  in  God,  through 
our  Lord  Jesus  Christ,  as  our  king  and  friend. 

Q.  Where  must  our  soul  dwell  for  safety  and  health  ? — 
A.  In  God  as  in  Christ,  Psal.  xci.  1 — 9.  and  xc.  I. 

Q. — With  what  armour  must  we  defend  the  life  of  our 
soul  against  sin,  Satan,  and  the  world  ? — A.  With  the 
shield  of  faith ;  the  breast-plate  of  righteousness  ;  the  hel- 
met of  the  hope  of  salvation  ;  the  sword  of  the  Spirit,  which 
is  the  word  of  God  ;  and  with  earnest  prayer,  Eph.  vi. 

Q.  Can  we  sinfully  exceed  in  using  these  means  of 
spiritual  life"? — A.  No:  we  never  use  them  enough. 

Q.  How  are  we  to  preserve  the  life  of  other  men's  bo- 
dies?— A.  By  a  ready  forgiving  of  injuries  ;  assisting  and 
defending  the  innocent ;  punishing  murderers  with  death ; 
promoting  peace  between  man  and  man  ;  and  by  charitable 
distributions  to  the  necessities  of  the  poor. 

Q.  How  are  we  to  promote  the  life  of  other  men's  souls  ? 
—A.  By  prayer  for  God's  grace  to  them ;  restraining  them 
from,  and  reproving  them  for  sin  ;  instructing  and  encour- 
aging them  in  the  ways  of  God  ;  and  providing  them  with 
the  outward  means  of  grace  to  the  utmost  of  our  power. 

Q.  What  is  forbidden  in  the  sixth  command  1 — A.  All 
murder,  or  unjust  taking  away  of  man's  life. 

Q.  Is  it  unlawful  in  every  case  to  kill  1 — A.  No  ;  it  is 
lawful  to  kill  hurtful  beasts,  or  innocent  beasts  for  food ; 
and  to  kill  men  in  lawful  war,  necessary  self-defence,  or 
when  justly  sentenced  to  death  by  the  magistrate. 

Q.  For  what  are  magistrates  to  condemn  men  to  death  1 
— A.  For  idolatry,  blasphemy,  witchcraft,  murder,  adul- 
tery, sodomy,  bestiality,  incest,  &c.  Lev.  xx.  and  xxiv.  &c. 

Q.  Can  we  break  this  command  with  respect  to  beasts  ? 
— A.  Yes  ;  by  kilhng,  torturing,  and  abusing  them  ;  or  by 
exciting  them  to  kill  and  torture  one  another  in  sport  and 
cruelty,  as  at  matches  of  cock-fighting,  bear-baiting,  and 
bull-baiting,  Exod.  xxiii.  Numb,  xxiii.  Prov.  xii.  10. 

Q.  Is  accidental  manslaughter  murder  1 — A.  No  ;  ex- 
cept it  spring  from  culpable  negligence  in  us,  John  xx. 


OP    THE    SIXTH    COMMANDMENT.  247 

Q.  Are  duels  or  set  combats  between  men  lawful? — A. 
Duels  appointed  by  public  authority,  which  tend  to  prevent 
the  shedding  of  niore  blood,  are  sometimes  lawful ;  but  pri- 
vate duels  are  always  sinful,  1  Sam.  xvii. 

Q.  How  prove  you  private  duels  are  sinful  ? — A.  They 
spring  from  pride  and  revenge,  expose  men's  lives  without 
ground,  pour  contempt  on  the  authority  of  God,  and  of  the 
magistrate,  and  make  men  martyrs  for  sin. 

Q.  How  may  the  murder  of  men  be  distinguished  ? — A. 
Into  the  murder  of  their  body  and  of  their  soul. 

Q.  Which  of  these  is  worst  1 — A.  The  murder  of  souls. 

Q.  In  what  different  ways  are  men  guilty  of  murder? — 
A.  In  heart,  gesture,  word  or  deed. 

Q.  How  do  we  commit  murder  in  our  heart  ? — A.  By 
indulging  passion,  hatred,  anger,  envy,  malice,  and  devis- 
ing, desiring,  and  delighting  in  the  hurt  of  any. 

Q,.  In  what  doth  lawful  and  sinful  anger  differ? — A. 
Holy  anger  seeks  the  glory  of  God,  and  the  good  of  the  of- 
fender, and  the  destruction  of  his  sin ;  but  sinful  passion 
and  anger  seek  our  own  honour,  and  the  hurt  of  the  of- 
fender, Exod.  xxxii.  Numb.  xx.  Eph.  iv.  26,  31. 

Q.  Wherein  lieth  the  evil  of  smful  passion  ? — A.  It  un- 
fits for  duty,  renders  reproof  hurtful,  magnifies  injuries,  ex- 
cites others  to  sin,  and  opens  our  heart  to  Satan. 

Q.  How  do  we  commit  murder  in  our  gestures  ? — A.  By 
envious,  disdainful,  and  fierce  looks ;  by  beholding  the  dis- 
tress of  others  with  pleasure  or  unconcern  ;  enraged  gnash- 
ing with  the  teeth,  foaming  with  the  mouth,  &c..  Gen.  iv. 
5,  Luke  X.  30—32,  Obad.  12,  Acts  vii.  54. 

Q.  How  do  we  commit  murder  in  our  words  ? — A.  By 
contentious  brawling,  wrathful  imprecation,  disdainful  and 
passionate  speeches  ;  and  by  writings  ten4jng  to  grieve,  en- 
rage, and  hurt  men's  soul  or  body,  or  approve  of  it. 

Q.  How  do  we  commit  murder  in  our  deeds  ? — A.  By 
such  actions  as  injuriously  hurt  men's  soul  or  body. 

Q.  Doth  the  sixth  commandment  forbid  only  the  actual 
taking  away  of  life? — A.  No  ;  murder  in  God's  sight  in- 
cludes whatever  tends  unjustly  to  take  it  away. 

Q.  What  things  tend  to  the  murder  of  men's  bodies? — 
A.  Sparing  of  murderers;  withholdmg  the  necessary 
means  of  life  ;  excess  in  meat,  drink,  grief,  or  pleasure  ; 
lust ;  covetousness ;  ambition  ;  revenge  ;  oppression ;  smit- 
ing ;  wounding  ;  and  grinding  the  face  of  the  poor,  &c. 


248  OF    THE    SIXTH    COMMANDMENT. 

Q.  What  are  the  most  ordinary  means  of  murdering 
men's  bodies? — A.  Unlawful  war,  drunkenness,  gluttony, 
and  uncleanness,  Jer  ii.  35,  Prov.  v.  11.  * 

Q.  When  is  war  unlawful  1 — A.  When  it  springs  fronn 
covetousness  and  ambition,  is  raised  without  first  trying 
peaceably  to  adjust  differences,  or  tends  only  to  maintain 
trifling  claims,  2  Kings  xiv.  8. 

Q.  Wherein  doth  gluttony  consist  ? — A.  In  eating  too 
often,  too  much,  or  too  strong  or  delicate  food. 

Q.  Wherein  doth  drunkenness  consist  1 — A.  In  an  ex- 
cessive desire  of  liquor,  drinking  too  often,  too  long,  or  too 
much,  Isa.  v.  11,  12.  22. 

Q.  When  do  we  eat  or  drink  too  mwch  ? — A.  When  we 
cat  or  drink  more  than  satisfies  and  strengthens  natvne,and 
especially  when  we  eat  or  drink  till  we  partly  lose  the  use 
of  our  reason,  Jer.  v.  8. 

Q.  Wherein  lies  the  evil  of  gluttony  and  drunkenness? 
— A.  They  murder  our  body,  by  breaking  its  constitution, 
and  make  us  hke  beasts  in  stupidity ;  and  drunkenness 
often  makes  men  like  devils  in  wickedness,  Prov.  xxiii. 

Q.  Wherein  doth  the  abominable  nature  of  drunkenness 
further  appear  1 — A.  It  abuseth  God's  bounty,  our  time 
and  money,  breaks  all  God's  commands,  defaces  his  image 
in  man,  exposes  to  all  wickedness  and  danger,  draws  on 
many  heavy  curses,  and  hastens  men  to  hell  to  drmk  the 
cup  of  God's  eternal  wrath,  Isa.  xxviii..  Gal.  v.  21. 

Q.  What  shall  we  then  think  of  such  as  boast  of  their 
ability  to  drink  much,  or  of  making  others  drunk  1 — A.  Such 
glory  in  their  shame  and  likeness  to  Satan  ;  are  near  ven- 
geance, and  under  the  curse  of  God,  Isa.  v.  1 1 — 22. 

Q.  At  what  season  is  revelling,  gluttony,  and  drunken- 
ness, most  criminal  I — A.  When  God  is  threatening  or  in- 
flicting very  heavy  judgments  on  us,  or  our  land  ;  for  tl>en 
they  most  daringly  contemn  God's  justice  and  power,  hast- 
en his  wrath,  and  are  rarely  pardoned,  Isa.  xx.  13. 

Q.  Wherein  doth  the  great  evil  of  murdering  men's  bod- 
ies appear  ? — A.  It  destroys  man,  who  is  the  image  of  God, 
and  our  own  brother  ;  it  is  directly  contrary  to  our  natural 
conscience  and  affection ;  and  is  more  frequently  pursued 
with  God's  visible  judgment  than  most  of  other  sins.  Gen. 
iv.  and  ix.  G,  Rev.  xvi.,  xvii.,  xviii. 

Q.  What  is  the  worst  kind  of  bodily  murder? — A.  A 
man*s  murdering  of  himself,  Matth.  xxvii.  5* 

Q.  Is  it  not  better  to  kill  ourselves^  than  live  in  torment. 


OP    THE    SIXTH    COMMANDMENT.  249 

or  be  barbarously  and  disgracefully  killed  by  others  ? — A. 
No ;  self-murder  is  an  evidence  of  pride,  discontent,  and 
despair  ;  God  alone  is  master  of  our  life ;  torment  here  is 
far  easier  than  hell ;  and  after  death  there  is  no  place  for 
repentance,  1  Sam.  xxxi.,  2  Sam.  xvii. 

Q.  Can  no  self-murderer  be  saved  1 — A.  One  may  give 
himself  a  wound,  of  which  he  may  die  in  a  lingering  man- 
ner, and  yet  repent  before  death ;  or  a  child  of  God  may, 
in  a  frenzy  of  distraction,  kill  himself;  but  it  seems  im- 
possible for  such  as  deliberately  kill  themselves,  by  an  im- 
mediate death,  to  repent  or  be  saved,  1  John  iii.  14. 

Q.  How  then  could  Samson,  who  drew  down  the  house 
upon  himself,  be  saved  1 — A.  His  design  was  not  against 
his  own  life  ;  and  he  had  God's  special  allowance  to  part 
with  it,  in  order  to  slay  a  multitude  of  the  Philistines,  J udg. 
xvi.  28—30. 

Q.  How  are  we  in  general  rendered  guilty  of  spiritual 
murder  ] — A.  By  every  sin  we  commit,  Ezek.  xviii.  4. 

Q.  How  do  we  murder  our  own  soul  1 — A.  By  sinfully 
defiling  it,  and  drawing  God's  curse  on  it ;  and  especially 
by  refusing  Christ  the  Saviour  of  souls,  Hos.  xiii. 

Q.  How  do  we  murder  the  souls  of  others  1 — A.  By 
vexing  and  grieving  them ;  neglecting  to  prevent  their  sin, 
or  reprove  them  for  it ;  and  encouraging  them  in  it,  by  com- 
mand, example,  or  advice,  Lev.  xix.  17. 

Q.  Who  are  principally  guilty  of  murdering  other  men's 
souls  ? — A.  Heads  of  families,  ministers,  magistrates,  and 
professors,  Ezek.  xxii.  Mich.  ii.  iii.  Zeph.  iii. 

Q.  How  do  heads  of  families  murder  their  children  and 
servants? — A.  By  denying  them  family  instruction  and 
worship  in  due  season,  careless  performance  of  these  duties 
with  them,  indulging  and  encouraging  them  in  sin. 

Q.  How  do  ministers  murder  other  men's  souls  ? — A. 
By  entering  into  the  ministry  without  God's  call,  which 
renders  their  labour  unprofitable  ;  by  neglecting  due  pains 
for  their  people's  instruction  and  conversion  ;  by  preaching 
error,  or  truth  in  a  wrong  manner;  by  administratiqp  of 
the  sacraments  to  the  ignorant  and  profane ;  and  by  their 
loose  and  carnal  example,  Jer.  xxiii. 

Q.  How  do  ministers  murder  men's  souls  by  a  wrong 
way  of  preaching  truth  ? — A.  By  preaching  the  law  as  a 
covenant,  as  it  might  and  should  be  obeyed  by  us  to  render 
us  welcome  to  Christ  as  a  Saviour  ;  by  insisting  chiefly  on 
circumstantial  points ;   by  preaching  to  a  multitude  as  if 


250  OF    THE    SEVENTH    COMMANDMENT. 

they  were  all  saints,  or  in  such  a  manner  as  makes  saints 
discredit  their  relation  to  Christ,  or  forget  the  duty  of  the 
present  times,  Ezek.  xxxiii.  Jer.  xxiii. 

Q.  How  do  magistrates  murder  other  men's  souls  ? — A. 
By  not  providing  their  subjects  with  schools,  and  a  pure 
gospel  ministry;  and  by  not  punishing,  but  encouraging 
error,  superstition,  and  gross  immorality,  Mich.  vi.  16. 

Q.  How  do  professors  murder  other  men's  souls  1 — A. 
In  causing  others  to  stumble  at  religion  by  their  ungodly 
example  ;  dropping  or  corrupting  God's  truths  and  ordi- 
nances ;  or  sinning  away  his  presence  from  the  means  of 
grace,  Ezek.  xvi.  Isa.  vi.  9,  10,  and  lix. 

Q.  Are  we  not  then  all  very  guilty  of  murder,  and  espe- 
cially spiritual  murder,  before  God  1 — A.  Yes,  surely. 

Q.  How  may  we  be  cleansed  from  our  blood  guiltiness  1 
— A.  By  the  application  of  Christ's  blood  to  our  conscience 
for  the  pardon  of  all  our  sin,  I  John  i.  7,  Zech.  xiii.  1. 

Q.  What  are  the  best  means  of  preserving  us  from  more 
blood-guiltiness  1 — A.  The  consideration  of  its  dreadful  na- 
ture ;  avoiding  temptations  to  it ;  and  especially  having  the 
love  of  God  in  Christ  shed  abroad  in  our  hearts  by  the  Holy 
Ghost  dwelhng  in  us,  Eph.  iv.  30,  31,  33. 

Q.  70.  Which  is  the  seventh  commandment  7 

A.  The  seventh  commandment  is,  "  Thou  shall 
not  commit  adultery." 

Q,.  71.  Whai  is  required  in  the  seventh  command- 
m,ent7 

A.  The  seventh  commandment  requireth  the  pre- 
servation of  our  own  and  our  neighbour's  chastity, 
in  heart,  speech,  and  behaviour. 

Q,.  72.  What  is  forbidden  in  the  seventh  commafid- 
ment  7 

A.  The  seventh  commandment  forbiddeth  all  un- 
chaste thoughts,  words,  and  actions. 

Q.  What  is  required  in  tlie  seventh  commandment? — 
A.   The  preservation  of  chastity,  1  Thess.  iv.  3 — 7. 

Q.  What  do  you  understand  by  chastity  1 — A.  Clean- 
ness and  purity  from  irregular  fleshly  pleasure. 

Q.  Whose  chastity  ought  we  to  preserve  ?-^A.  Our  own 
and  our  neighbour's,  1  Cor.  vii.  2.  35,  36. 

Q.  Wherein  is  our  own  and  our  neighbour's  chastity  to 
be  preserved  1 — A.  In  heart,  speech,  and  behaviour. 


OP   THE    SEVENTH    COMMANDMENT.  l^f 

Q.  Why  should  we  preserve  our  own  and  our  neigh- 
bour's chastity  1 — A.  Because  we  are  men,  not  beasts  ; 
Christians,  not  Heathens;  and  therefore  our  bodies  and 
souls  ought  to  be  pure  temples  for  the  Holy  Ghost. 

Q.  By  what  means  are  we  to  preserve  our  chastity  ? — 
A.  By  watchfulness  over  our  minds  and  senses ;  temper- 
ance in  eating  and  drinking ;  seasonable  fasting ;  fervent 
prayer ;  the  fear  and  spirit  of  God  dwelling  in  us ;  and  by 
faith  in  Christ,  and  his  promises  of  sanctification ;  diligence 
in  our  callings;  and  lawful  marriage.  Job  xxxii.  1. 

Q.  What  is  marriage  1 — A.  A  lawful  joining  together  of 
a  man  and  woman  in  individual  fellowship  during  life. 

Q.  Who  instituted  marriage? — A.  God  instituted  it  be- 
fore the  fall,  to  teach  us  that  marriage  is  very  honourable, 
and  the  privilege  of  all  men.  Gen.  ii.,  Heb.  xiii.  44. 

Q.  What  are  the  ends  of  marriage  I — A.  The  mutual 
help  of  parties,  regular  increase,  and  education  of  mankind, 
affording  the  church  a  holy  seed,  and  preventing  of  un- 
cleanness,  1  Cor.  vii..  Gen.  ii.,  Mai.  ii, 

Q.  When  is  a  marriage  lawful  1 — A.  When  it  is  contract- 
ed, with  consent  of  their  parents,  between  one  single  man 
and  a  woman  come  to  years  of  discretion,  duly  distant  in 
affinity  and  blood,  and  of  the  same  religion. 

Q.  May  parents  force,  or  without  good  reason  oppose 
their  children's  inclinations  to  marriage  1 — A.  No. 

Q.  How  distant  in  affinity  and  blood  must  those  be  whob 
marry  together  t — A.  Persons  in  a  direct  descent  must  never 
marry  together,  nor  any  nearer  than  cousins  in  the  oblique 
descent;  nor  must  we  marry  any  nearer  relations  of  a 
late  husband  or  wife  than  of  our  own,  Lev.  xviii. 

Q.  Why  must  those  who  marry  together  be  duly  distant 
in  affinity  and  blood  1 — A.  That  friendship  may  spread  in 
the  world,  and  unnatural  lust  be  discouraged. 

Q.  Why  must  they  be  come  to  the  years  of  discretion  ? 
— A.  That  they  may  be  capable  to  choose  their  yoke-fellow, 
and  manage  the  affairs  of  their  family,  Prov.  xxxi. 

Q.  Why  ought  they  to  be  of  one  religion? — A.  That 
they  may  walk  togetlier  as  heirs  of  the  grace  of  life,  and 
not  seduce  one  another  from  the  fear  of  God,  2  Cor. 
vi.  14. 

Q.  Ought  professed  Christians  to  marry  only  with  such  as 
appear  to  fear  God? — A.  Yes ;  otherwise  they  disobey  God ; 
pour  contempt  on  religion,  in  preferring  riches,  beauty,  or 
parentage  to  it ;  hinder  their  prayers  ;  take  into  their  bosom 


252  OP    THE    SEVENTH   COMMANDMENT. 

a  means  of  deadening  their  soul,  disordering  their  fanaiJy, 
and  ruining  their  seed,  2  Cor.  vi.  14. 

Q.  What  is  forbidden  in  the  seventh  commandment?— r- 
A.  All  unchaste  thoughts,  words,  looks,  or  actions. 

Q,.  How  is  unchastity  committed  in  our  thoughts  1 — A. 
By  filthy  dreams,  devising  or  desiring  opportunities  of  un- 
chastity,  or  by  dehghting  in  imaginary  views  of  committing 
it,  Jude  8,  Job  xxxi.  1. 

Q.  How  are  we  guilty  of  unchastity  in  our  words! — A. 
By  reading,  hearing,  speaking,  or  writing  of  uncleanness, 
or  temptations  to  it,  with  pleasure ;  and  especially  if  tlie  style 
be  immodest,  Eph.  v.  4. 

Q.  Whence  doth  men's  pleasure  in  reading,  hearing,  or 
speaking  immodest  language,  proceed  1 — A.  From  the  fire 
of  uncleanness  burning  in  their  heart,  Prov.  vii.  ix. 

Q.  How  are  we  guilty  of  unchastity  in  our  looks  ? — A. 
In  viewing  immodest  pictures  with  pleasure,  or  beholding 
other  objects  with  unchaste  desires  towards  them,  Ezekiei 
xxiii.,  Matth.  v.  28,  Prov.  xxiii.  33. 

Q.  How  are  we  guilty  of  unchastity  in  our  deeds  ? — A. 
By  incest.  Sodomy,  bestiality,  self-defilement,  and  other  un- 
natural lusts.  Lev.  xviii.  6 — 24,  and  xx.  II — 21,  Gen, 
xxxviii.  9,  Rom.  i.  24—27  ;  lascivious  salutations,  wanton 
embraces  and  dalliances,  Prov.  vii.  13,  and  vi.  29 ;  such 
gestures  as  shew  the  levity  and  filthiness  of  the  mind,  or 
, tempt  others  to  unchastity,  Isa,  iii.  16,  Gen.  xxxviii,  14.  16, 
Prov.  vii.  10 — 12 ;  and  by  fornication,  adultery,  rape,  po- 
lygamy, and  retaining  of  concubines.  Gen.  xxxiv,  2  Sam. 
xi.  and  xiii,  1  Kings  xi.  3. 

Q.  What  is  polygamy  X — A.  It  is  to  have  more  wives  or 
husbands  than  one  at  the  same  time,  1  Kings  ii.  I.  3. 

Q.  How  prove  you  that  polygamy,  and  keeping  of  con- 
cubines, are  very  sinful  1 — A.  As  these  practices  are  con- 
trary to  God's  command,  and  the  first  institution  of  mar- 
riage, which  makes  only  twain  one  flesh ;  and  have  bred 
great  disorder  in  families.  Lev.  xviii.  18,  Gen.  ii.  and  xvi. 

Q.  Howthen  did  Jacob,  David,  and  other  saints,  indulge 
themselves  in  those  practices  1 — ^A.  Custom,  and  the  dark- 
ness of  the  times  had  blinded  their  consciences. 

Q.  What,  besides  the  above  kinds  of  unchastity  is  for- 
bidden in  this  command  1 — A.  Whatever  tends  to  encourage 
any  manner  of  unchastity,  Prov.  v.  vii.  and  xxiii. 

Q.  What  things  encourage  and  excite  to  unchastity "? — 
A.  Idleness,  gluttony,  drunkenness,  vain  gadding,  excess 


OP   THE    SEVENTH    COMMANDMENT.  253 

in  carnal  mirth,  lascivious  books  and  pictures,  vows  of  sin- 
gle life,  undue  delay  of  marriage,  unjust  divorce  or  deser- 
tion, wanton  attire,  frequenting  light  and  lewd  company, 
Ezek.  xvi.,  Jer.  v.,  Gen.  xxxiv.,  &c. 

Q.  How  do  vows  of  single  life  lead  to  unchastity] — A. 
They  expose  rpen  to  temptations  to  fornication. 

Q.  What  is  unjust  divorce] — A.  It  is  when  one  mar- 
ried person  is  by  law  disjoined  from  the  other,  for  other 
causes  than  adultery  and  obstinate  desertions,  Matth.  xix. 

Q.  What  is  desertion  in  a  married  state  I — A.  It  is  when 
one  married  person  departs  from,  and  refuseth  to  dwell  with 
the  other,  1  Cor.  vii.  15. 

Q.  What  attire  may  be  called  wanton  I — A.  Attire  above 
our  station  and  ability,  especially  if  framed  or  put  on  in  a 
light  and  lewd  manner,  Prov.  vii.  10.  16. 

Q.  Wherein  lieth  the  evil  of  vain  appareH — A.  It  con- 
sumes that  which  should  pay  our  just  debts  to  God  and 
man,  wastes  much  precious  time  in  putting  it  on,  contra- 
dicts our  Christian  character  of  modest  sobriety,  draws  our 
heart  from  God,  excites  our  neighbours  to  envy  or  lust,  and 
exposeth  our  land  to  ruin,  Prov.  vii.  10.  Zeph.  i.  8.  1  Pet. 
iii.  4.  Isa.  iii.  16 — 26. 

Q.  Is  it  lawful  for  one  sex  to  wear  attire  proper  to  the 
other  1 — A.  No;  it  is  an  abomination  to  the  Lord,  Deut. 
xxii.  5. 

Q.  How  are  persons  guilty  of  frequenting  light  and 
lewd  companions? — A.  Either  more  secretly,  by  often  ac- 
companying with  one  or  a  few  such  persons;  or  more 
openly,  by  attending  stews,  stage-plays,  balls,  promiscuous 
dancings,  common  penny- weddings,  &c. 

Q.  How  do  you  prove,  that  stews  or  bawdy-houses  are 
abominable  1 — A.  They  are  condemned  in  scripture,  and 
are  a  nurseiy  for  incest  and  adultery,  &c.  Lev.  xix.  29. 

Q.  How  prove  you  balls,  and  common  penny-weddings, 
sinfuH — A.  They  are  public  meetings  of  light  persons, 
who  debauch  one  another  with  pride,  drunkenness,  vain 
and  immodest  jests,  wanton  dalliances,  &c.  Gal.  v.  21. 

Q.  If  these  balls  or  weddings  are  used  to  collect  charity 
for  the  poor,  doth  that  render  them  lawful? — ^A.  No;  if 
we  do  evil  that  good  may  come,  our  damnation  is  just. 

Q.  Wherein  lieth  the  evil  of  promiscuous  and  vain  dan- 
cing?— A.  The  Scripture  represents  it  as  the  work  of 
drunken  and  impudent  persons ;  it  inflames  lust ;  indispo- 
seth  for  religious  duties;  and  is  contrary  to  the  modest 
22 


254  OP    THE    EIGHTH    COMMANDMENT. 

soberity  required  in  Christians,  Exod.  xxxii.  19.  Matth. 
xiv. 

Q.  Doth  not  the  scripture  examples  of  Miriam,  David, 
&c.  warrant  our  dancing,  Exod.  xv.  20.  Judges  xi.  34. 
1  Chron.  xv.  29.  Eccl.  iii.  4.  2  Sam  vi.  14.  16.  Psalm  xxx. 
II.  cxlix.  3.  and  cl.  4.  Jer.  xxxi.  4.  13.  Lam.  v.  15.] — A. 
No :  for,  besides  that  the  most  of  these  texts  respect  re- 
ligious worship ;  the  word  rendered  dance  in  the  two  first, 
and  six  last,  signifies  a  pipe^  or  a  company  of  singers; 
that  in  Chronicles  and  Ecclesiastes,  to  leap,  or  rejoice 
greatly  ;  and  that  in  Samuel,  to  praise  or  praise  hy  play- 
ing on  an  organ, 

Q.  How  prove  you  stage  plays  sinful? — A.  Sin  and 
especially  carnal  lust,  is  therein  made  the  subject  of  diver- 
sion and  jest ;  which  convenes  light  and  lewd  persons,  in- 
flames their  lust,  and  excites  their  vanity,  Eph.  v.  4. 

Q.  Wherein  hes  the  great  evil  of  adultery,  fornication, 
and  other  uncleannessl — A.  It  greatly  offends  and  dishon- 
ours God ;  ruins  our  soul,  body,  character,  and  estate ;  in- 
jures others ;   and  is  very  rarely  repented  of. 

Q,.  73.  Which  is  the  eighth  commandment  ? 

A.  The  eighth  commandment  is,  "Thou  shaltnot 
steal." 

Q.  74.  What  is  required  in  the  eighth  command- 
ment? 

A.  The  eighth  commandment  requireth  the  lawful 
procuring  and  furthering  the  wealth  and  outward 
estate  of  ourselves  and  others. 

d.  75.  What  is  forbidden  in  the  eighth  command- 
ment? 

A.  The  eighth  commandment  forbiddeth  whatso- 
ever doth,  or  may  unjustly  hinder  our  own  or  our 
neighbour's  wealth  or  outward  estate. 

Q.  What  is  required  in  the  eighth  commandment  ? — A. 
The  lawful  procuring  and  furthering  of  our  own  and  our 
neighbour's  wealth,  Eph.  iv.  28,  2  Cor.  xii.  14. 

Q.  Is  it  lawful  for  men  to  have  any  peculiar  property  in 
the  good  things  of  this  life  ] — A.  Yes :  for  if  all  things  were 
common,  stealing  would  be  impossible,  and  so  there  would 
be  no  need  for  this  commandment. 

Q.  Why  then  had  the  primitive  Christians  in  Judea  all 
things  common  1 — A.  It  was  from  their  own  choice,  and 
not  from  any  command  of  God,  Acts  iv.  and  v. 


OF    THE    EIGHTH  COMMANDMENT.  255 

Q.  Had  they  any  peculiar  reason  for  this  course  1 — A. 
Yes  ;  Christ  had  forewarned  them  of  the  sudden  desolation 
of  their  land,  and  loss  of  their  wealth  even  though  they 
should  not  dispose  of  it  to  their  brethren. 

Q.  What  means  are  we  to  use  for  promoting  our  own 
and  our  neighbour's  wealth  and  outward  estate? — A.  All 
lawful  means  and  these  only,  Eph.  iv.  28. 

Q.  By  what  lawful  means  are  we  to  promote  our  own 
wealth  1 — A.  By  choosing  lawful  and  suitable  callings,  dili- 
gence in  them,  and  prayer  for  God's  blessing  on  our  labour ; 
by  a  prudent  and  frugal  use  of  outward  enjoyments ;  by 
requiring  our  just  dues;  and  rendering  to  every  one  their 
due,  especially  to  the  Lord. 

Q.  What  is  a  lawful  calling? — A.  One  in  which  we  can 
glorify  God,  and  do  good  to  men,  1  Cor.  x.  31. 

Q.  What  is  a  proper  and  suitable  calling? — A.  One 
which  answers  our  station,  inclination,  ability,  and  the  place 
of  our  abode. 

Q.  What  do  you  mean  by  a  frugal  use  of  things  1 — A. 
Our  care  to  answer  every  purpose  in  a  suitable  manner, 
with  as  little  expense  as  possible,  John  vi.  12. 

Q.  May  we  sue  our  neighbour  at  law  to  recover  what  he 
owes  us  1 — A.  Yes;  if  it  is  of  much  importance,  and  if  he 
is  capable  to  pay,  and  disregards  more  peaceable  methods 
of  obtaining  it,  Deut.  i.  16,  17. 

Q:  How  prove  you  that? — A.  From  God's  appointing 
magistrates,  and  giving  laws  for  the  recovering  of  civil 
rights ;  and  because  otherwise  the  outward  estates  of  the 
godly  would  be  a  prey  to  the  wicked,  Deut.  xxv. 

Q.  How  then  doth  Christ  say,  If  any  man  sue  thee  at 
late,  and  take  away  thy  coat,  let  him  have  thy  cloak  also  1 
— A.  The  meaning  is,  that  we  should  rather  lose  a  little, 
than  carry  on  litigious  contests  at  law,  Matth.  v.  40, 41,  42. 

Q.  And  how  doth  Paul  say.  There  is  a  fault  among  you, 
that  ye  go  to  law  one  with  another,  1  Cor.  vi  ? — A.  The 
meaning  is,  that  it  is  sinful  for  Christians  to  carry  their 
pleas  and  differences  before  Heathen  magistrates,  to  the 
scandal  of  religion,  when  they  might  compose  them  among 
themselves,  1  Cor.  x.  32,  Eph.  iv.  32. 

Q.  How  are  we  to  give  our  wealth  to  the  Lord  ? — A.  By 
setting  apart  sufficient  time  for  his  worship  on  our  labour- 
ing days ;  and  giving  of  our  substance  to  support  minis- 
ters, teachers,  and  the  poor,  1  Cor.  ix.  14. 

Q.  How  is  this  a  mean  of  promoting  our  wealth  ? — A. 


256  OP    THE    EIGHTH    COMMANDMENT. 

As  v/hat  is  thus  given  from  love  to  the  Lord,  is  lent  to  him, 
and  he  will  repay  it  vrith  usury,  Prov.  xix.  17. 

Q.  How  doth  the  Lord  repay  what  is  thus  lent  to  him  1 
— A.  By  succeeding  and  directing  our  endeavours  to  gain 
more  ;  and  wonderfully  providing  for  us  or  our  posterity, 
when  reduced  to  straits,  Hag.  ii.  19,  Psal.  xxxvii.  25,  26. 

Q.  When  should  we  especially  give  charity  or  alms  1 — 
A.  When  our  prosperity,  or  the  wants  of  the  poor,  are  ex- 
ceeding great ;  or  when  we  profess  deep  humiliation  or 
thanksgiving  before  God,  Neh.  v.  Isa.  Iviii.  6,  7. 

Q.  Who  are  bound  to  give  alms  t — A.  All  men,  except 
such  as  are  in  deep  poverty ,  Eph.  iv.  28. 

Q.  To  whom  should  we  give  alms  1 — A.  To  all  that  are 
in  need,  especially  to  poor  saints,  and  poor  relations. 

Q.  Why  should  we  especially  give  alms  to  poor  saints  1 
— A.  Because  they  are  dear  in  God's  sight,  can  pray  down 
blessings  on  us  ;  and  Christ  will  pecuharly  reward  this 
charity  at  the  last  day,  Gal.  vi.  10,  Matth.  xxv.  35. 

Q.  Why  should  we  give  alms  1 — A.  To  testify  our  ob- 
ligation to  God  for  our  all,  and  evidence  our  love  to  our 
brethren,  Gal.  vi.  10,  Prov.  iii.  9,  10,  Luke  vi.  35.  38. 

Q.  In  what  manner  should  we  give  alms  1 — A.  Cheer- 
fully, from  love  to  God  and  man  ;  with  proper  secrecy ; 
and  in  proportion  to  our  ability,  and  our  neighbour's  neces- 
sity, 2  Cor.  viii.  14,  and  ix.  7. 

Q.  In  what  proportion  ought  we  ordinarily  to  give  to  the 
poor,  and  other  pious  uses  1 — A.  It  seems  most  agreeable 
to  scripture,  to  give,  if  possible,  about  a  tenth  part  of  our 
income  at  least,  Gen.  xiv.  20,  and  xxviii.  22. 

Q.  How  may  we  be  able  to  spare  so  much  1 — A.  By  La- 
bouring diligently  in  our  callings,  and  retrenching  all  un- 
necessary expenses  in  our  diet,  clothes,  «fec. 

Q.  Wherein  lieth  the  evil  of  expending  on  vain  apparel,' 
unnecessary  food,  furniture,  «fec.,  what  should  be  set  apart 
for  pious  uses? — A.  Hereby  we  murder  the  poor,  banish 
the  gospel,  starve  the  ministers  of  Christ,  and  souls  of  men, 
that  our  intemperance,  pride,  and  other  lusts,  may  be  satis- 
fied, Neh.  xiii.  10,  11,  Mai.  iii.  8,  9. 

Q.  By  what  means  are  we  to  promote  the  wealth  of  oth- 
ers 1 — A.  By  kindness  and  justice  towards  them. 

Q.  How  are  we  to  exercise  justice  towards  our  neigh- 
bours ? — A.  By  studying  sincerity  in  our  words  and  deeds 
to  them  ;  faithfulness  to  our  promises,  contracts,  and  trusts  ; 
by  buying  and  seUing  at  just  prices  ;  paying  just  debts,  re- 


OP    THE   EIGHTH    COMMANDMENT.  257 

Storing  pledges,  and  what  lost  tilings  we  have  found,  and 
what  we  have  unjustly  taken  from  others. 

Q.  Why  must  we  restore  what  we  know  we  have  gotten 
unjustly? — A.  Because  otherwise  we  continue  in  our  theft, 
and  cannot  expect  pardon  from  God,  Lev.  vi.  4,  5. 

Q.  What  if  by  such  restitution  we  should  expose  our  char- 
acter, and  give  away  all  we  have  1 — A.  We  may  make  res- 
titution in  such  a  secret  manner  as  not  to  blemish  our  char- 
acter;  and  if  this  is  impossible,  better  expose  our  character, 
and  give  away  all  our  substance  than  exi>ose  ourselves  to 
God's  wrath,  Lev.  vi.  4,  5. 

Q.  To  whom  are  we  to  make  restitution  1 — A.  To  the 
persons  from  whom  the  goods  were  unjustly  taken,  or  their 
heirs ;  or  if  none  of  these  can  be  found,  to  the  poor. 

Q.  What  is  forbidden  in  the  eighth  command  1 — A.  Steal- 
ing, or  injustice  towards  the  wealth  of  any. 

Q.  Froju  whom  is  it  possible  for  men  to  steal? — A.  Eith- 
er from  themselves  or  their  neighbour. 

Q.  How  do  men  steal  from  themselves  ? — A.  By  idleness, 
churlishness,  imprudent  management,  prodigality,  rash 
suretiship,  and  injustice  towards  others. 

Q.  What  is  idleness  1 — A.  It  is  to  live  without  a  calling, 
or  to  be  slothful  iu  business,  Prov.  xviii.  9. 

Q.  Wherein  lies  the  evil  of  idleness? — A.  It  renders 
us  useless  and  hurtful  to  men,  dishonours  God,  and  makes 
us  a  ready  prey  for  the  devil,  1  Tim.  v.  13,  Matth.  xx.  6. 

Q.  May  not  believers,  whose  provision  is  secured  by 
God's  covenant,  be  idle  ? — A.  No ;  they  must  work  with 
their  hands,  and  be  diligent  in  business,  Rom.  xii.  11. 

Q.  Why  then  are  we  commanded  to  be  careful  for  nuth- 
ing? — A.  That  forbids  only  an  anxious  and  sinful  care,  by 
which  we  distrust  God's  kindness  and  promise,  but  not  the 
diligent  use  of  means  to  promote  our  wealth. 

Q.  Doth  not  such  diligence  hinder  our  serving  of  God  ? 
— A.  No,  it  promotes  it;  nay,  is  a  serving  of  God,  when 
performed  in  obedience  to  his  command,  Exod.  xx.  15. 

Q.  What  is  churlishness? — A.  An  aversion  to  use  our 
wealth  in  providing  things  necessary  and  decent  for  our 
place  and  station,  in  order  to  heap  up  riches,  Isa.  xxxii.  7. 

Q.  Wherein  lieth  the  evil  of  churlishness  1 — A.  It  is  a 
distrust  of  God's  providence ;  an  adoring  the  world  as  our 
God ;  and  an  injuring  of  our  outward  estate,  by  withhold- 
ing the  expense  of  means  to  promote  it,  Isa.  xxxii.  7. 

22* 


258  OP    THE    EIGHTH    COMMANDMENT. 

Q.  May  we  not  pinch  ourselves  to  give  to  the  Lord  1 — 
A.  Yes  ;  but  not  to  increase  riches,  2  Cor.  viii.  2. 

Q.  What  call  you  imprudent  management  ? — A.  Our  not 
using  aright  the  means  and  opportunities  of  procuring  and 
furthering  our  wealth,  Pro  v.  x.  4,  5. 

Q.  How  prove  you  imprudent  management  sinful  ? — A. 
A  good  man  will  guide  his  affairs  with  discretion. 

Q.  y^XvOit  is  prodigality  1 — A.  An  unnecessary  wasting 
of  our  wealth  on  food,  raiment,  or  other  things,  above  our 
ability  and  station ;  or  in  gluttony,  drunkenness,  gaming, 
whoring,  balling,  and  extravagant  charity. 

Q.  What  do  you  call  extravagant  charity  1  Prov.  xxiii. 
21. — A.  That  which  is  given  to  such  as  we  know  to  be  in 
no  need,  or  who  will  be  encouraged  in  idleness  and  wick- 
edness by  it ;  as  charity  given  to  beggars,  who  are  able,  but 
unwilling  to  work ;  or  to  monks  and  friars,  to  build  monas- 
teries, and  support  superstition,  2  Thess.  iii.  10. 

Q.  Wherein  lieth  the  evil  of  extravagant  charity? — A. 
It  robs  ourselves,  and  such  as  are  truly  needy,  and  devotes 
to  sinful  purposes  what  belongs  to  God. 

Q  What  is  rash  suretiship  ? — A.  Our  engaging  for  the 
payment  of  such  sums  of  our  neighbour's  debt,  as,  if  re- 
quired from  us,  will  much  hurt  our  outward  estate. 

Q.  Wherein  lieth  the  evil  of  rash  suretiship  ] — A.  It  is 
directly  contrary  to  God's  command,  and  hath  brought 
many  to  outward  misery,  Prov.  xxii.  26,  27,  and  vi.  1, 2. 

Q.  How  doth  injustice  towards  others  injure  our  wealth  ? 
— A.  It  brings  the  curse  of  God  into  our  estate,  either  as  a 
moth  to  consume  it,  or  as  a  plague  to  slay  our  own  and  our 
children's  souls  by  it,  Deut.  xxviii. 

Q.  How  doth  the  curse  of  God  consume  men's  wealth  1 
— A.  It  deprives  them  of  prudence  to  keep  it,  blasts  their 
endeavours  to  increase  it,  and  permits  others  unjustly  to 
bereave  them  of  it,  Zech.  v.  4.  Job  xx. 

Q.  How  doth  the  curse  of  God  slay  the  souls  of  men  by 
their  wealth  1 — A.  By  permitting  them  to  improve  it  as  an 
excitement  to,  and  instrument  of  spiritual  idolatry,  careless- 
ness about  salvation,  pride,  uncleanness,  &.c. 

Q.  How  do  men  steal  from  their  neighbour  1 — A.  By 
taking  or  keeping  from  him  any  part  of  his  wealth,  without 
his  voluntary  consent  and  leave,  Judg.  xvii. 

Q.  How  may  stealing  be  distinguished  with  respect  to 
the  thing  stolen? — A.  Into  steahng  of  time,  office,  persons, 
or  goods. 


OF    THE    EI6UTU    COMMANDMENT.  259 

Q.  How  are  we  guilty  of  stealing  time  1 — A.  By  spend- 
ing tlic  time  which  belongeth  to  our  master,  in  idleness, 
or  in  our  own  or  other  men's  work;  wasting  time  in 
unnecessary  visits,  idle  talk,  and  tempting  others  to  do  so, 
^c. 

Q.  How  are  we  guilty  of  stealing  offices? — A.  By  de- 
priving our  neighbour  of  his  office  and  business,  and  sinful- 
ly procuring  one  to  ourselves,  2  Sam.  xv. 

Q.  What  is  man-stealing? — A.  It  is  the  stealing  of 
men,  women,  or  children,  in  order  to  marry  or  inslave 
them ;  enticing  our  neighbours'  servants  from  them,  &c. 

Q.  What  is  stealing  of  goods  1 — A.  The  unjust  taking 
from  others  corn,  cattle,  money,  grass,  &c. 

Q.  How  may  stealing  be  distinguished  with  respect  to 
its  extent  ? — A.  Into  stealing  of  the  loan  of  a  thing  while 
we  design  to  restore  it ;  and  stealing  with  a  design  to  retain 
it  as  our  property. 

Q.  How  many  ways  can  stealing  be  committed? — A. 
In  thought,  look,  word,  or  deed. 

Q.  How  is  stealing  committed  in  our  thoughts  ? — A.  By 
devising,  desiring,  and  delighting  in  it,  or  contriving  how 
to  hide  or  excuse  it,  1  Kings  xxi.   2  Kings  v. 

Q.  How  is  stealing  committed  in  our  looks  ? — A.  By 
viewing  what  is  our  neighbour's  with  an  evil  eye,  and 
taking  pleasure  in  seeing  others  stealing,  Josh.  vii.  21. 

Q.  How  is  stealing  committed  in  our  words? — A.  By 
commanding,  encouraging,  defending,  denying,  or  excus- 
ing theft,  or  lying  for  advantage,  2  Kings  v. 

Q.  How  is  stealing  committed  in  our  deeds? — A.  By 
our  actual  bereaving  our  neighbour  of  his  wealth  and  out- 
ward estate,  without  his  consent,  Prov.  vi.  30. 

Q.  How  may  stealing  be  distinguished  with  respect  to 
its  openness  ? — A.  Into  public  stealing,  which  is  from  pub- 
lic communities,  or  by  public  authority ;  and  private  steal- 
ing, 1  Kings  xxi.  Josh.  vii. 

Q.  How  may  stealing  be  distinguished  in  respect  of  the 
quality  of  the  thing  stolen  ? — A.  Into  sacrilege,  which  is 
the  stealing  of  things  dedicate  to  a  holy  use ;  and  the  steal- 
ing of  common  things,  Acts  v.  Exod.  xxii. 

Q.  How  may  stealing  be  distinguished  with  respect  to 
the  manner  of  transacting  it  ? — A.  Into  theft,  strictly  so  call- 
ed, robbery,  and  oppression. 

Q.  What  is  theft,  strictly  so  called? — A.  The  injuring 
our  neighbour's  wealth  secretly,  without  violence. 


260  OP  THE    EIGHTH    COMMANDMENT. 

Q.  What  is  robber  1/ ? — A.  Our  taking  by  violence  and 
force,  what  belongs  to  our  neighbour,  Job  i.  15.  17. 

Q.  What  is  oppression  ? — A.  It  is  a  mixture  of  theft  and 
robbery,  whereby  we  violently  take  from  our  neighbour 
what  is  his,  under  pretence  of  law  and  right,  Mic.  ii. 

Q.  How  are  we  guilty  of  common  public  theft  ? — A. 
By  debasing  the  coin,  steeling  out  of  public  treasures, 
trading  in  running  goods,  defrauding  magistrates  of  their 
due  tribute ;  and  magistrates  also,  by  making  an  improper 
use  of  public  revenues. 

Q.  How  prove  you  smuggling  sinful? — A.  It  is  the  oc- 
casion of  lies  and  false  swearing;  steals  from  our  nation 
and  common  parent ;  and  often  God's  curse  quickly  con- 
sumes what  is  gained  by  it,  Zech.  v.  4. 

Q.  How  are  we  guilty  of  private  theft  ? — A.  By  using 
unlawful,  or  too  base  calhngs;  direct  thieving;  resetting 
thieves;  breach  of  trust;  detaining  just  wages,  revenues, 
or  lost  things  which  we  have  found ;  and  by  deceitful  bor- 
rowing, bargaining,  or  bankruptcy. 

Q.  When  have  we  an  unlawful  trade  or  calling? — A. 
When  we  have  a  calling  which  tends  not  to  the  glory  of 
God,  and  good  of  mankind,  1  Cor.  x.  31. 

Q.  Who  have  an  unlawful  calling  ? — A.  Fortune-tellers, 
gamesters,  stage-players,  sturdy  beggars,  &c. 

Q.  How  far  is  the  business  of  musicians  and  dancing- 
masters  sinful  1 — A.  Not  as  it  moderately  refreshes  the  na- 
tural spirits,  and  teaches  a  decent  behaviour ;  but  only  in 
so  far  as  it  promotes  balls,  lascivious  dancing,  vanity,  and 
lust,  Isa.  V.  12,  Amos  vi.  5. 

Q.  Whether  is  an  unlawful  calling,  or  a  simple  act  of 
theft,  worst  1 — A.  An  unlawful  calling  is  by  far  the  worst, 
as  it  is  a  continued  and  deliberate  theft. 

Q.  What  mean  you  by  direct  thieving  ? — A.  The  secret 
taking  away  our  neighbour's  property  without  his  consent, 
removing  land-marks,  &c.  Josh.  vii. 

Q.  How  are  we  guilty  of  resetting  thieves? — A.  By 
saving  thieves  from  public  justice  ;  keeping,  concealing,  or 
buying  goods  which  we  have  reason  to  believe  are  stolen,  &,c. 

Q.  How  are  we  guilty  of  theft  by  breach  of  trust  ? — A. 
By  neglecting  any  thing  that  engagement,  office,  or  rela- 
tion binds  u«  to  do,  for  promoting  our  neighbour's  wealth ; 
and  especially  by  enriching  ourselves  at  the  expense  of  those 
whose  trustees  we  are,  Luke  xvi. 


OP    THE    EIGHTH    COMMANDMENT.  261 

Q.  Who  are  ordinarily  most  tempted  to  this  theft  ? — A. 
Advocates,  tutors,  stewards,  servants,  &-c. 

Q.  How  are  we  guilty  of  theft  in  detaining  wages? — A. 
By  withholding  from  servants  the  whole,  or  part  of  their 
wages,  without  ground,  or  for  weak  reasons  ;  and  delaying 
the  payment  of  them  beyond  the  due  time,  James  v.  4, 
Deut.  xxiv.  15. 

Q.  How  is  theft  committed  in  detaining  just  revenues  ? — 
A.  By  our  careless  or  wilful  neglect  to  pay  taxes,  or  rents 
of  land,  houses,  or  money,  in  due  time,  Prov.  lii. 

Q.  How  is  theft  committed  in  detaining  things  lost  ? — A. 
By  our  concealing  them,  especially  when  they  are  sought 
for  ;  or  demanding  more  for  restoring  them  than  the  owner 
is  pleased  to  give,  Lev.  vi.  3,  4. 

Q.  How  are  we  guilty  of  theft  in  deceitful  borrowing  ? — 
A.  By  our  borrowing  without  a  sincere  design,  and  proba- 
ble view  to  pay  it  at  the  time  set ;  by  careless  injuring  of 
the  thing  borrowed,  or  in  trust ;  and  by  refusing  or  neglect- 
ing to  return  it  in  due  season,  Psalm  xxxvii.  21. 

Q.  By  whom  is  theft  committed  in  bargains  and  mer- 
chandise 1 — A.  By  both  sellers  and  buyers. 

Q.  How  do  the  sellers  commit  theft  in  bargains? — A. 
By  selHng  stolen  and  insufficient  goods  as  lawful  and  suf- 
ficient ;  by  overrating,  and  too  highly  commending  their 
goods  ;  by  taking  an  advantage  of  the  buyer's  necessity,  ig- 
norance, or  credulity;  and  by  using  unjust  weights  and 
measures,  1  Thess.  iv.  6,  Prov.  xi.  1,  and  xx.  9.  23. 

Q.  How  do  the  buyers  commit  theft  in  merchandise"? — 
A.  By  sligting  and  underrating  the  goods  ;  by  unnecessa- 
rily buying  them  on  trust  to  the  seller's  hurt ;  by  taking  ad- 
vantage of  his  ignorance,  necessity,  or  trust  in  them  ;  and 
by  undue  delay  of  payment,  &c.  Prov.  xx.  5.  14. 

Q.  What  rules  should  we  always  observe  in  bargains  ? 
— A.  To  do  to  others  as  we  would  wish  they  should  do  to 
us  in  the  like  case ;  and  when  we  are  in  doubt  concerning 
the  true  value  of  goods,  rather  to  hurt  ourselves  than  our 
neighbour,  Matth.  vii.  12,  and  xx.  15. 

Q.  How  do  we  commit  theft  in  bankruptcy? — A.  In 
rendering  ourselves  bankrupts  by  sloth  and  prodigaUty ; 
concealing  part  of  our  substance  from  our  creditors  ;  pre- 
ferring some  in  payment,  whose  claims  are  not  better  than 
others ;  not  paying  up  the  abatements  which  they  allow  us, 
if  ever  we  be  able,  &c.  Rom.  xii.  11,  and  xiii.  8. 

Q-  How  are  we  guilty  of  pubhc  robbery  ? — A.  By  rava- 


203  OP    THE    EIGHTH    COMMANDMENT. 

ging,  and  levying  contributions  in  our  enemies'  country,  de- 
stroying their  trade,  and  taking  their  ships,  in  an  unlawful 
war ;  or  doing  so  in  a  lawful  war,  in  any  other  design  or 
degree  than  to  promote  a  solid  peace  ;  and  by  forcing  com- 
munities from  their  just  rights  and  privileges. 

Q.  How  is  private  robbery  committed  'i — A.  When  one, 
or  a  few,  do,  without  warrant  from  the  magistrate,  take 
any  thing  from  their  neighbour  by  violence.  Job  v.  5. 

Q.  How  are  men  guilty  of  public  oppression? — A.  By 
unjust  inclosures,  depopulations,  forestalhng,  ingressing, 
monopolies,  unjust  taxes,  &.c.  Mic.  ii.  vi.  Isa.  v. 

Q.  What  are  unjust  inclosures  1 — A.  The  inclosing  of 
fields  common  to  a  city  or  country,  for  the  interest  of  one 
or  a  few,  under  a  pretence  of  right,  Mic.  ii.  2. 

Q.  What  is  forestalhng ? — A.  Our  buying  up  goods 
coming  to  the  market,  and  hoarding  up  corn  in  dearth  to 
enhance  the  price,  Prov.  xi.  26. 

Q.  How  are  we  guilty  of  sinful  ingrossing  1 — A.  By  ad- 
ding house  to  house,  field  to  field,  and  trade  to  trade,  when 
one  is  sufficient  for  our  family ;  and  by  buying  up  the  most 
part  of  any  sort  of  goods  to  raise  the  price,  Isa.  v. 

Q.  What  is  a  sinful  monopoly  1 — A.  Our  restraining  of 
others  by  law  from  selling  a  particular  sort  of  goods,  in  or- 
der that  they  may  raise  their  prices  too  high. 

Q.  When  do  magistrates  oppress  with  unjust  taxes'? — A. 
When  they  chiefly  lay  them  on  the  poor  and  laborious,  in 
order  to  ease  or  support  naughty  and  idle  persons;  or 
when,  without  extreme  necessity,  they  make  them  so  heavy, 
as  the  subjects  can  scarce  pay  them. 

Q,.  What  are  the  branches  of  private  opression? — A. 
Extortion,  rigorous  exaction  of  debts,  and  vexations,  law- 
suits, Amos  V.  11.   Matth.  xviii.  28.  Prov.  iii. 

Q.  How  is  oppression  committed  by  private  extortions  1 
— A.  In  servants  demanding  excessive  wages,  proprietors 
burdensome  rents,  and  usurers  unreasonable  usury ;  or  in 
masters,  tenants,  aud  borrowers,  refusing  due  wages,  rents, 
or  usury,  matth.  vii.  12. 

Q.  Is  it  lawful  to  receive  usury  or  reward  for  the  loan  of 
our  money  1 — A.  Yes ;  if  it  is  not  from  the  poor,  but  from 
such  as  can  give  it,  and  in  a  moderate  proportion.  Psalm 
xxxvii.  26.  Luke  vi.  35,  and  xix.  23. 

Q.  How  then  did  God  forbid  the  Israelites  to  take 
usury  *? — A .  He  forbade  them  to  take  it  from  their  brethren 
and  poor  strangers;  but   allowed  them  to  take  it  firom 


OP    THE    EIGHTH    COMMANDMENT.  263 

Others,  Exod.  xxii.  25.  Deut.  xxxi.  20.  Lev.   xxiii.   35, 
36,  37. 

Q.  How  is  oppression  committed  in  rigorous  exaction,  of 
debts  1 — A.  By  our  exacting  what  is  owing  us,  to  the  utter 
ruin  of  our  neighbour's  outward  estate ;  detaining  for 
pledges  what  is  necessary  to  support  their  hfe,  and  upbraid- 
ing such  as  are  wilUng  to  pay,  with  their  inability. 

Q.  How  is  oppression  committed  by  vexatious  law  suits  ? 
— -A.  By  our  making  a  trade  of  buying  pleas  and  weak 
rights;  going  to  law,  without  first  trying  all  peaceable 
means  to  adjust  differences ;  or  contending  at  it  on  trifling 
and  unjust  grounds,  Matth.  v.  1  Cor.  vi. 

Q.  How  is  sacred  robbery  and  oppression  committed  ? 
— A.  In  our  persecuting  men  for  the  truth ;  bereaving  them 
of  God's  ordinancos ;  tearing  away  their  beloved  pastors ; 
forcing  on  them  a  false  religion,  or  pastors  without  a  due 
call,  1  Kings  xii.  and  xiii. 

Q.  How  is  secret  theft  committed? — A.  In  our  denial 
of  sacred  dues,  and  making  merchandise  of  sacred  things. 

Q.  Who  are  guilty  of  sacrilege,  by  withholding  sacred 
dues? — A.  All  in  general,  and  professors,  magistrates, 
ministers,  and  heads  of  families  in  particular. 

Q.  How  are  me^j  in  general  guilty  of  this  sacrilege  ? — 
A.  By  the  want  of  due  holiness  in  heart,  neglect  of  fervent 
prayer  for,  and  giving  a  holy  example  to  others,  or  of  the 
due  support  of  God's  ordinances  and  ministers,  or  teachers, 
and  the  poor,  Neh.  xiii.  Mai.  iii.  8,  9. 

Q.  How  is  the  want  of  due  holiness  in  heart  and  life, 
and  restraint  of  prayer,  a  spiritual  theft  ? — A.  A  holy  dis- 
position and  pattern,  with  fervent  prayer,  is  a  debt  required 
of  us  for  our  neighbour's  sake,  as  well  as  our  own ;  and 
without  them,  we  are  means  of  hindering  the  enriching 
blessing  of  God,  and  bringing  his  curse  on  ourselves,  our 
family  and  country.  Gen.  xxxix. 

Q.  How  do  professors  in  particular  sacrilegiously  defraud 
others? — A.  By  neglecting  to  convey  to  their  posterity  the 
truths  and  ordinances  of  God,  as  full,  clear  and  pure, 
as  they  received  them ;  and  not  endeavouring  to  spread  the 
gospel  where  it  is  not,  Judges  ii.  Psalm  Ixxviii. 

Q.  How  do  magistrates  sacrilegiously  defraud  men? — 
A.  By  neglecting  to  support  faithful  ministers  and  teachers, 
or  to  encourage  charity-funds  ;  and  by  otherwise  disposing 
of  the  money  due  to  these  purposes,  2  Chron.  xxix. 

Q.  How  are  ministers  guilty  of  sacrilege  ? — A.  In  buy- 


264  OF    THE    EIGHTH    COMMANDMENT. 

ing,  seeking,  or  accepting  presentations ;  making  their 
benefice  their  chief  motive  to  their  work,  and  receiving  it 
without  a  right  to  it  before  God  ;  spending  their  time  and 
talents  in  idleness  and  worldly  business ;  neglecting  the 
duty,  frequent,  and  faithful  administration  of  God's  ordi- 
nances to  their  people;  suiting  their  doctrine,  worship, 
discipline,  government,  and  private  practice,  to  the  sinful 
humours  of  men,  for  the  sake  of  carnal  honours,  favours,  or 
gain,  Isa.  Ivi.  10,  11,  12.  Jer.  xxiii. 

Q.  How  do  parents  and  masters  sacrilegiously  defraud 
their  families? — A.  In  withholding  from  them  their  due 
privilege  of  time  to  worship  God,  and  of  family-worship, 
and  of  proper  instruction  in  the  things  of  God,  Jer.  x.  25. 

Q.  How  do  we  commit  Simony,  or  make  merchandise 
of  sacred  things  1 — A.  By  giving,  receiving,  contemning, 
forsaking,  or  prizing  them  for  carnal  gains.  Acts  viii.  18. 

Q.  What  sacred  things  do  men  make  merchandise  of? 
— A.  God's  presence,  truths,  ordinances,  gifts,  and  reve- 
nues ;  the  souls  of  men  ;  and  offices  wherein  men  represent 
God,  Acts  viii.  18 — 20,  Rev.  xviii.  13. 

Q.  How  do  we  make  merchandise  of  God's  presence  1 
— A.  By  prosecuting  carnal  ends  at  the  expense  of  his  ab- 
sence ;  and  contriving  worldly  business  in  time  of  his  wor- 
ship, &.C.,  Ezek.  xxxiii.  31,  Zech.  vii.  5. 

Q.  How  do  we  make  merchandise  of  God's  truths? — A. 
By  hiding,  denying,  perverting,  opposing,  or  even  profess- 
ing them  for  carnal  honour,  pleasure,  or  gain. 

Q.  How  do  we  make  merchandise  of  God's  ordinances  ? 
— A.  By  carnal  ends  in  dispensing  or  attending  on  them, 
and  by  neglecting,  corrupting,  or  administering  them  to  im- 
proper persons,  for  carnal  favour,  honour  or  gain. 

Q.  How  do  men  make  merchandise  of  God's  gifts? — A. 
By  pretending  to  buy,  sell,  or  compliment  others  with  par- 
don of  sin,  the  gifts  of  the  Holy  Ghost,  absolution  from 
church  censures,  <fec..  Acts  viii.  18,  19. 

Q.  How  do  we  make  merchandise  of  sacred  revenues  ? 
— A.  In  complimenting  our  friends  with  them;  or  volun- 
tarily givmg  them  to  support  sacrilegious  traders  or  church- 
officers  not  appointed  by  Christ,  as  lordly  bishops,  cardi- 
nals, deans,  monks,  friars,  &.C.,  1  Sam.  ii.  36. 

Q.  How  are  men's  souls  made  merchandise  of? — A.  In 
men's  buying  or  selling  imaginary  freedom  from  purgatory ; 
selling  themselves  to  Satan  ;  giving  or  receiving  hire  to 
judge  or  swear  falsely ;  plead  an  evil  cause ;  committing 


OP    THE    NINTH    COMMANDMENT.  266 

whoredom  ;  or  otherwise  sinning,  or  suffering  sin  in  others 
for  carnal  favour,  honour,  pleasure,  or  gain. 

Q.  How  do  we  make  merchandise  of  those  offices  in 
which  men  are  God's  deputies  ? — A.  By  procuring  offices 
in  the  state,  and  especially  in  the  church  for  unworthy  per- 
sons, from  any  carnal  view.  Judges  ix.,  1  Sam.  ii.  36. 

Q.  How  is  the  bestowing  of  offices  in  the  church  after 
this  manner  especially  sinfuH — A.  As  hereby,  for  carnal 
favour,  honour,  pleasure,  or  gain,  the  offices  of  Christ's 
house  are  sold  to  unworthy  persons,  and  they  are  set  up  to 
receive  sacred  honours  and  revenues,  murder  men's  souls, 
and  trade  in  sellmg  divine  things,  Titus  i. 

Q.  Why  should  we  carefully  avoid  stealing? — A.  It 
greatly  injures  ourselves  and  others,  is  contrary  to  scripture, 
reason,  and  the  nature  of  God,  and  exposes  to  his  wrath, 
Zech.  V.  4,  1  Cor.  vi.  10,  and  v.  11. 

Q  How  can  stealing  be  contrary  to  the  nature  of  God, 
when  he  commanded  the  Israelites  to  borrow  of  the  Egyp- 
tians without  paying  again,  and  to  take  the  Canaanites'  pos- 
session from  them? — A.  The  Egyptians  owed  the  Israelites 
wages  for  their  labour  :  and  God  commanded  Israel  to  ask, 
(as  the  word  should  be  rendered,)  not  to  borrow  from  them: 
and  besides,  God,  who  is  supreme  proprietor  of  all  things, 
could  as  justly  turn  out  the  rebellious  Egyptians  and  Ca- 
naanites, and  give  their  property  to  Israel,  as  a  master  can 
turn  out  a  rebellious  servant,  and  give  his  place  and  privi- 
leges to  another. 

Q.  How  may  we  attain  to  true  and  genuine  honesty  ? — 
A.  By  a  solid  trust,  and  living  on  God  in  Christ  as  our 
Father  and  portion  ;  the  application  of  Christ's  death,  for 
crucifying  the  world  to  us,  and  us  to  it ;  and  by  living  in 
the  view  of  God's  omniscience,  the  shortness  of  our  life,  the 
judgment  to  come,  and  the  unprofitableness  of  gaining  the 
whole  world,  if  we  lose  our  own  soul. 

Q.  76.    Which  is  the  ninth  commandment  7 

A.  The  ninth  commandment  is,  "  Thou  shalt  not 
bear  false  witness  against  thy  neighbour." 

Q,.  11 .  What  is  i^equired  in  the  ninth  com/mand- 
ment  7 

A.  The  ninth  commandment  requireth  the  main- 
taining and  promoting  of  truth  between  man  and 
man,  and  of  our  own  and  Qur  neighbour's  gqocl 
name,  especially  in  witness-bearing. 


266  OF    THE    NINTH    COMMANDMENT. 

Q.  78.  What  is  forbidden  in  the  nhith  commiand- 
ment7 

A.  The  ninth  commandment  forbiddeth  whatso- 
ever is  prejudicial  to  truth,  or  injurious  to  our  own 
or  our  neighbour's  good  name. 

Q.  What  is  more  generally  required  in  the  ninth  com- 
mand 1 — A.  The  maintaining  and  promoting  of  truth  bt  - 
tween  man  and  man,  Zeeh.  viii.  16.  19. 

Q.  What  truth  is  to  be  maintained  and  promoted? — A. 
Truth  in  matters  of  doctrine  and  fact,  Col.  iii.  9. 

Q.  What  do  you  understand  by  maintaining  of  truth  1  ■- 
A.   Our  standing  to,  and  abiding  constantly  by  it. 

Q.  What  do  you  understand  by  promoting  of  truth  1 — 
A.  Our  studying  to  make  it  duly  known  and  believed. 

Q.  How  should  we  thus  maintain  and  promote  truth  1 — 
A.  By  constant  study  to  be  as  good  as  we  appear ;  to  speak 
as  wej  thmk,  and  as  things  really  are,  and  when  we  should 
speak  of  them,  2  Chron.  xix.  9. 

Q.  What  is  more  especially  required  in  the  ninth  com- 
mand ? — A.  Our  maintaining  and  promoting  our  own  and 
our  neighbour's  good  name,  Rom.  i.  8. 

Q.  Why  ought  a  good  name  to  be  carefully  maintained 
and  promoted  1 — A.  It  is  more  precious  than  great  riches  ; 
and  renders  men  very  useful  for  promoting  the  glory  of  God, 
and  good  of  mankind,  Prov.  xxii.  1. 

Q.  Whose  good  name  are  we  to  maintain  and  promote  ? 
— A.  Our  own  and  our  neighbour's  good  name. 

Q.  How  ought  we  to  maintain  and  promote  our  own 
good  name  1 — A.  By  deserving  and  defending  it. 

Q.  Can  we  deserve  a  good  name  before  God  % — A.  No ; 
in  his  sight  all  our  righteousness  is  as  filthy  rags,  Isaiah  Ixiv. 

Q.  How  may  we  deserve  a  good  name  from  men  ] — A. 
By  living  meekly,  peaceably,  soberly,  righteously,  and  godly 
in  this  present  world,  Matth.  v.  17,  Titus  ii.  12. 

Q.  How  are  we  to  defend  our  own  good  name? — A.  By 
vindicating  it  against  reproaches  and  false  accusations  ;  and 
by  modest  commendation  of  ourselves  only  when  there  is 
need,  in  such  a  manner,  as  all  the  praise  may  redound  to 
God's  free  grace,  2  Cor.  x.  xi.  and  xii. 

Q.  Who  ought  to  maintain  and  promote  their  own  good 
name  ? — A.  All  men,  especially  ministers,  magistrates,  and 
professors,  Luke  i.  6,  Sam.  xxiii.  4. 

Q.  Why  ought  ministers,  magistrates,  and  professors,  es- 


OP    THE    NINTH    COMMANDMENT.  267 

pecially  to  maintain  and  promote  their  own  good  name  ? — 
A.  Because  the  blemishes  in  their  character  principally 
tend  to  the  blasphemy  of  God's  name,  and  do  harden  others 
in  their  sin,  2  Sam.  xii.  14. 

Q.  In  respect  of  whom  are  we  to  maintain  and  promote 
our  neighbour's  good  name  ? — A.  In  respect  of  ourselves 
and  others,  Rom.  xii.  10,  1  Sam.  xxiii.  14. 

Q.  How  are  we  to  maintain  and  promote  our  neigh- 
bour's good  name  in  respect  of  ourselves  1 — A.  By  consi- 
dering that  which  is  good  in  them  with  esteem,  delight,  and 
thankfulness  ;  by  ready  receiving  good  reports  concerning 
them ;  by  contemning  and  discouraging  bad  reports,  tale- 
bearers, and  whisperers  ;  and  by  grief  for  reproof  of,  and 
endeavoring  to  reclaim  them  from  their  real  faults. 

Q.  How  are  we  to  maintain  and  promote  our  neighbour's 
good  name  in  respect  of  others  1 — A.  By  commending  and 
vindicating  them  behind  their  back  ;  by  concealing  their  in- 
firmities ;  and  by  reproving  them  before  others  only  when 
there  is  need,  and  in  such  a  way  as  doth  not  darken  their 
real  excellencies,  1  Sam.  xxii. 

Q.  When  may  we  lawfully  report  our  neighbour's  faults 
to  others  1 — A.  When  others  are  in  danger  of  being  insna- 
red  by  not  knowing  them ;  when  private  admonition  can- 
not claim  them  ;  when  public  shame  is  their  proper  pun- 
ishment ;  or  when  our  hiding  of  their  faults  would  hurt  the 
temptation  of  the  innocent,  Phil.  iii.  2. 

Q.  Wherein  is  truth,  and  our  own  and  our  neighbour's 
good  name,  to  be  especially  maintained  and  promoted  1 — 
A.  In  witness-bearing  ;  for  what  is  said  in  witness-bearing, 
is  a  most  solemn  appeal  to  God,  and  most  firmly  establishes, 
or  more  deeply  wounds  truth,  and  our  own  and  our  neigh- 
bour's good  name,  Prov.  xiv.  1  Sam.  xxii. 

Q.  What  is  more  generally  forbidden  in  the  ninth  com- 
mandment 1 — A.  All  injuring  of  truth.  Col.  iii.  9. 

Q.  Whereby  do  we  injure  truth? — A.  By  simple  false- 
hood, wilful  lying,  equivocation,  mental  reservation,  forgery, 
and  hypocrisy  or  dissimulation. 

Q.  What  call  you  simple  falsehood  ? — A.  Our  represent- 
ing any  doctrine  or  fact  according  to  our  conception  of  it, 
but  otherwise  than  it  really  is,  -and  in  terms  tending  to  lead 
others  into  a  mistake.  Job  xxi.  34. 

Q.  Is  all  use  of  terms  seemingly  representing  things 
otherwise  than  they  are,  sinful  1 — A.  No ;  it  is  no  sin  to 
use  figures,  metaphors,  ironies,  and  hyperboles,  if  their  sig- 


268  OP    THE  NINTH    COMMANDMENT. 

nification  is  so  intimate  or  fixed  by  custom,  as  to  leave  no 
proper  danger  or  mistake,  Eccl.  xi.  9. 

Q.  What  figures  are  used  in  scripture  1 — A.  The  whole 
is  put  for  a  part,  and  a  part  for  the  whole,  &c. 

Q.  What  is  a  metaphor  and  allegory  1 — A.  The  repre- 
sentation of  spiritual  things  by  the  names  of  natural ;  as 
when  Christ  is  called  a  lily,  rose,  sun,  and  shield,  &c. 

Q.  What  is  irony  ? — A.  The  using  terms  which  seem  to 
commend  things,  with  such  an  air  as  that  they  severely  re- 
prove them,  Eccl.  xi.  9,  1  Kings  xviii.,  xxii. 

Q.  What  is  a  hi/perbole? — A.  The  expressing  things  as 
if  much  greater  or  less  than  they  are  ;  as  when  the  cities  of 
Canaan  are  said  to  be  walled  up  to  heaven,  which,  accord- 
ing to  the  eastern  idiom  of  language,  signified  no  more  than 
their  great  height. 

Q.  What  is  wilful  lying? — A.  Our  maintaining  as  a 
truth  that  which  we  doubt  of,  or  know  to  be  false. 

Q.  How  are  we  guilty  of  lying  ? — A.  By  neglecting  to 
speak  the  truth  when  called  to  it,  for  reproving  sin,  or  bear- 
ing witness  to  facts  ;  by  asserting  or  denying  things  more 
strongly  than  our  information  will  bear ;  by  making  promi- 
ses without  a  sincere  design,  and  probable  views  of  perform- 
ance, or  breaking  them  without  weighty  reasons  ;  and  by 
relating  known  falsehoods. 

Q.  How  may  lies,  in  relating  known  falsehoods,  be  dis- 
tinguished?— A.  Into  jocose  lies,  made  to  raise  wonder  and 
sport ;  officious  lies,  made  to  gain  some  carnal  advantage, 
or  prevent  some  hurt ;  pernicious  lies,  springing  from  mal- 
ice, and  tending  to  hurt  our  neighbour's  soul,  character,  or 
estate;  and  lies  of  mere  compliment,  at  meeting  of  friends, 
table,  &-C.,  to  j>lease  men,  and  display  our  imaginary 
breeding. 

Q.  What  is  equivocation  ? — A.  Our  using  expressions  of 
a  double  signification  in  a  true  sense,  in  order  to  make 
others  understand  them  in  a  false  one. 

Q.  What  is  a  mental  reservation  ? — A.  Our  concealing 
in  our  minds  some  things  necessary  to  be  added  to  what  we 
express,  to  make  our  speech  agree  with  our  thoughts. 

Q.  Must  we  always  relate  the  whole  history  of  a  fact, 
if  we  relate  a  part  of  it  1 — A.  No ;  but  we  ought  always  to 
relate  as  much  of  it,  as  renders  what  we  say  strict  truth, 
and  as  much  as  tends  to  excuse  our  neighbour's  deeds. 

Q.  What  is /orrery  ? — A.  Our  making  and  passing  of 
money,  writs,  speeches,  &c.,  under  false  names. 


OP    TH?    NINTH    COMMANDMENT. 

Q.  Wherein  doth  hypocrisy  consist  1 — A.  Sometimes  in 
pretending  to  be  worse  than  we  are  ;  but  especially  in  pre- 
tending to  be  better  than  we  are. 

Q.  How  may  this  last  and  common  kind  of  hypocrisy  be 
distinguished  1 — A.  Into  hypocrisy  respecting  our  states  and 
hypocrisy  only  respecting  our  exercise, 

Q.  What  is  hypocrisy  respecting  our  state! — A.  Our 
habitual  pretension  and  appearance  to  be  saints,  when  we 
are  not ;  which  constitutes  us  proper  hypocrites. 

Q.  Do  hypocrites  ever  think  themselves  true  saints  ? — 
A.  Yes  ;  perhaps  they  ordinarily  do  so,  Matth.  vii. 

Q.  What  appearances  of  saintship  may  hypocrites  have  1 
—-A.  The  gifts  of  prayer  and  knowledge,  the  common  con- 
victions and  comforts  of  the  Holy  Ghost,  and  an  outward- 
ly zealous  and  tender  practice,  Isa.  Iviii.  2,  Heb.  vi. 

Q.  What  are  the  marks  of  a  hypocrite? — A.  The  ha- 
bitual performance  of  religious  duties  to  be  seen  of  men  ; 
greater  zeal  against  sin  in  others  than  in  ourselves ;  with  a 
partial  concert  to  observe  only  some,  not  all  the  commands 
of  God,  Matth.  xxiii.  4—33. 

Q.  What  is  hypocrisy  respecting  our  exercise  only  ? — A. 
That  by  which  saints,  or  profane  persons,  sometimes  do 
good  to  be  seen  of  men,  and  esteemed  better  than  they  are ; 
and  by  which  saints  are  often  more  careful  of  the  outward 
than  inward  part  of  religious  duties. 

Q.  Why  may  not  saints,  and  profane  persons,  be  called 
hypocrites  from  this  their  hypocritical  exercise  ? — A.  Be- 
cause saints  habitually  disallow  their  hypocrisy  ;  nor  doth 
it  represent  them  in  another  state  than  they  really  are  ;  and 
the  hypocrisy  of  the  profane  is  so  scanty,  that  it  doth  not 
make  them  appear  saints,  Rom.  i.  14 — 24. 

Q.  Wherein  doth  the  evil  of  falsehood,  lying,  and  dis- 
simulation, appear? — A.  They  are  the  offspring  of  Satan, 
an  abomination  to  God,  break  the  bonds  of  society,  and  ex- 
pose men  to  eternal  wrath,  John  viii.  44,  Prov.  vi.  19. 

Q.  What  is  more  especially  forbidden  in  the  ninth  com- 
mand ? — A.  Whatsover  is  injurious  to  our  own  or  our  neigh- 
bour's good  name.  Psalm  xv. 

Q.  How  do  we  injure  our  own  and  our  neighbour's  good 
name  1 — A.  By  defiling  and  slandering  it ;  and  by  flattery. 

Q.  In  what  doth  flattery  consist? — A  In  unnecessary 
and  false  commendation  of  men  to  their  knowledge. 

Q.  Wherein  lieth  the  evil  of  flattery  ? — A.  It  is  the  oc- 
33* 


270  OP   THE    NINTH   COMMANDMENT. 

casion  of  lies,  and  slander  of  others;  it  hinders  self-exami- 
nation, and  inflames  our  pride,  &c.  Prov.  xxix.  5. 

Q.  How  do  we  defile  and  stain  our  own  good  name  1 — 
A.  By  openly  committing  any  thing  imprudent  or  wicked, 
which  may  be  a  blot  to  our  reputation,  Eccl.  x.  1. 

Q.  How  do  we  defile  our  neighbour's  good  name  ? — A. 
By  tempting  them  to  commit  such  imprudent  or  wicked 
things  as  blot  their  reputation,  1  Kings  xiii. 

Q.  What  is  slander  or  defamation? — A.  Our  unjust 
charging  of  ourselves  or  others  with  that  which  is  bad. 

Q.  How  many  ways  are  men  guilty  of  slander? — A.  In 
thoughts,  and  deeds,  but  most  formally  in  words. 

Q.  Whom  do  men  slander  in  thought,  word,  and  deed  ? 
— A.  Either  themselves  or  their  neighbours. 

Q.  How  do  we  defame  ourselves  in  our  thoughts  ? — A. 
By  judging  ourselves  hypocrites  when  we  are  saints ;  or 
judging  ourselves  otherwise  guilty  of  sin  than  we  are. 

Q.  How  do  we  practically  slander  ourselves  in  our  deeds  ? 
— A.  When  we  acquiesce  in  the  calumnies  cast  on  us; 
when  saints  live  in  such  a  dejected  manner,  as  if  under 
sentence  of  eternal  death ;  or  when  we  provoke  others  to 
slander  us. 

Q.  How  do  we  provoke  others  to  slander  us? — A.  By 
our  going  to  the  utmost  bounds  of  our  Christian  liber- 
ty ;  and  by  being  slanderers  of  others,  haughty,  and  proud 
boasters  of  ourselves,  or  busy  bodies  in  other  men's  matters. 

Q.  How  do  we  defame  ourselves  in  our  words? — A.  By 
falsly  accusing  ourselves ;  imprudently  revealing  our  own 
faults,  or  denying  the  gifts  and  graces  which  God  hath  be- 
stowed upon  us,  2  Sam.  i.  10.  Exod.  iv.  10. 

Q.  How  do  we  slander  our  neighbours  in  our  heart  ? — 
A.  By  rash,  harsh,  and  partial  judging  and  disesteeming  of 
them,  or  by  desiring  and  delighting  in  their  infamy. 

Q.  What  call  you  rash  judging  of  others? — A.  Our 
judging  of  their  conduct  without  careful  examination  of  its 
circumstances;  and  especially  judging  their  thoughts,  de- 
signs, and  eternal  state,  Matth.  vii.  1 — 5. 

Q.  What  mean  you  by  harsh  judging  of  others? — A. 
Our  condemning  their  practice  in  things  indifferent,  inter- 
preting their  words  and  actions  in  the  worst  sense ;  and 
viewing  their  afflictions  as  evidences  of  their  distinguished 
wickedness,  Rom.  xiv.  Acts  xxviii.  4. 

Q.  What  mean  you  by  partial  judging  of  others? — A. 
Our  judging  of  them  on  the  report  of  adversaries,  or  in- 


OP    THE    NINTH    COMMANDMENT.  271 

sufficient  informers,  and  under  prejudices  of  our  own,  at 
their  person,  principles,  party,  or  nation  ;  and  condemning 
them  for  sins  less  than  those  in  which  we  allow  ourselves. 

Q.  How  do  we  practically  slander  our  neighbours  in 
our  deeds  1 — A.  By  not  duly  informing  them  of  evil  reports 
passing  on  them,  that  they  may  vindicate  themselves ;  by 
groundlessly  shifting  fellowship  with  them;  seeking  out, 
ready  listening  to,  easy  belief,  and  firm  remembrance  of 
evil  reports  concerning  them;  encouraging  tale-bearers; 
and  by  neglect  of  proper  means  to  refute  slanders,  and 
bring  slanderers  to  deserved  punishment  and  shame. 

Q.  How  do  we  slander  our  neighbours  in  our  words  ? — 
A.  By  charging  them  with  faults  of  which  they  are  inno- 
cent ;  or  charging  them  with  their  real  faults  in  an  unchris- 
tian manner.  Psalm  1.  20.  2  Sam.  xvi.  3.  and  xix.  2G,  27. 

Q.  How  may  slander  of  our  neighbour  in  words  be  dis- 
tinguished 1 — A.  Into  upbraiding  and  backbiting  him. 

Q.  What  do  you  understand  by  upbraiding  him  1 — A. 
Our  slandering  a  man  to  his  face,  either  in  a  more  serious 
or  scornful  manner,  2  Sam.  vii.  7,  8.  1  Cor.  v.  11. 

Q.  Wherewith  do  such  slanderers  usually  upbraid  their 
neighbour? — A.  With  his  religion,  qualities,  offices,  exer- 
cises, and  sentiments;  his  natural  infirmities  of  baldness, 
lameness,  &c.;  and  his  real  faults,  Matth.  v.  xi,  xii. 

Q.  Is  it  very  sinful  to  upbraid  men  with  their  holiness 
and  religion? — A.  Yes;  it  is  a  reproach  of  God  himself 
in  and  by  his  image  in  men,  Psal.  xxii.  8,  9. 

Q.  Is  it  very  sinful  to  upbraid  men  with  their  natural 
defects? — A.  Yes;  it  is  a  reviling  of  God  as  the  author 
of  these  defects.  Lev.  xix.  14.  2  Kings  ii.  23. 

Q.  How  do  we  slander  men  in  charging  them  with  their 
real  faults? — A.  By  twitting  them  with  sins  of  which  they 
have  evidenced  their  repentance  ;  and  charging  them  with 
their  sins  in  a  light  and  passionate  manner,  2  Sam.  xvii. 

Q.  Why  is  it  very  sinful  to  upbraid  men  with  these  sins 
for  which  they  have  evidenced  sorrow? — A.  Because  it  is 
a  counteracting  the  conduct  of  God  in  pardoning  them. 

Q.  Why  is  it  very  sinful  reproachfully  to  upbraid  men 
with  their  sins  unrepented  of? — A.  Because  it  tends  to 
harden  them  much  in  their  sin. 

Q.  In  what  do  such  upbraiding  for  sin  and  Christian  re- 
proof, differ  ? — A.  Such  upbraiding  for  sin  flows  from  pride, 
passion,  and  hatred  at  the  sinner ;  is  attended  with  a  love 
to  his  sin  ;  and  is  expressed  in  a  way  tending  to  expose  and 


S72  OP    THE    NINTH    COMMANDMENT. 

exasperate  him ;  but  Christian  reproof  flows  from  lore  to 
the  glory  of  God,  and  the  offender's  soul,  and  hatred  at  his 
sin ;  and  is  expressed  in  a  meek  and  calm  manner. 

Q.  What  is  backbiting  1 — A.  Our  scornful  or  serious 
defamation  of  our  neighbour  in  his  absence,  Psalm  xv.  3. 

Q.  Is  it  very  sinful  to  scoff  at  our  neighbour's  religion, 
natural  or  sinful  infirmities,  real  or  feigned,  in  his  absence  ? 
— A.  Yes;  it  is  like  a  mad-man's  casting  firebrands,  ar- 
rows, and  death,  in  his  sport,  Isa.  xxviii.  22. 

Q.  How  do  we  more  seriously  backbite  our  neighbour  I 
— A.  By  raising  and  spreading  false  reports  of  him  ;  re- 
presenting bis  real  faults  worse  than  they  are  ;  concealing 
what  tends  to  excuse  and  extenuate  them  ;  publishing 
them,  when  it  no  way  tends  to  the  glory  of  God,  or  his 
good  ;  hiding  or  lessening  his  real  excellencies,  or  putting 
a  bad  construction  on  them,  Jer.  xx.  10,  and  xviii.  18. 

Q.  How  do  backbiters  and  whisperers  ordinarily  cover 
their  hatred  at  him  they  defame? — A.  By  pretending  their 
esteem  of  him,  or  their  discrediting,  or  sorrow  to  hear  such 
bad  reports  ;   by  requiring  the  slander  to  be  kept  secret,  &c. 

Q.  Doth  this  conduct  lessen  the  guilt  of  their  slander? 
— A.  No ;  it  adds  dissimulation  to  it,  Prov.  x.  18. 

Q.  Wherein  lieth  the  great  evil  of  slander? — A.  It  robs 
God  of  his  glory  arising  from  men's  good  name,  quenches 
brotherly  affection,  gives  our  neighbour  such  a  wound  as 
can  scarce  be  healed,  brings  dishonour  on  ourselves,  and 
exposes  to  eternal  wrath,  Prov.  xxii.  1. 

Q.  Whether  is  theft  or  slander  worst? — A.  Slander; 
for  it  takes  away  our  good  name,  which  is  better  than  great 
riches ;  renders  us  more  useless,  contemptible,  and  hated  ; 
and  is  a  more  lasting  and  irrecoverable  hurt  than  the  loss  of 
our  wealth  by  theft,  Pr»v.  xxii.  1,  Eccl.  vii.  1. 

Q.  What  then  makes  almost  all  men  delight  so  much  in 
slandering  our  neighbours? — A.  Pride,  and  a  malicious 
inclination  to  make  other  men's  character  as  bad  as  their 
conscience  tells  them  their  own  should  be,  Titus  iii.  3. 

Q.  What  kind  of  falsehood  and  slander  is  most  crimi- 
nal ? — A.  That  which  is  committed  in  witness-bearing, 

Q.  Who  are  often  guilty  of  falsehood  and  slander  in 
public  judicature  and  witness-bearing  ? — A.  The  parties  at 
law,  advocates,  witnesses,  and  judges. 

Q.  How  are  the  parties  guilty  of  such  falsehood  and 
dander  ? — A.  Bv  founding  pleas  on  false  and  forged  claims, 


OP  THE    TEMTH   COMMANDMENT.  273 

boldly  denying  truths,  asserting  untruths,  suborning  or  cor- 
rupting witnesses,  bribing  judges,  &c. 

Q.  How  are  advocates  guilty  1 — A.  By  misrepresenting 
the  case  of  their  client ;  contriving  and  maintaining  false- 
hoods to  support  their  cause ;  conceahng  or  faintly  support- 
ing of  truth,  or  outfacing  it  with  importunity  and  eloquence, 
Acts  xxiv.  1 — 6. 

Q.  How  are  witnesses  guilty? — A.  By  swearing  things 
false  in  themselves,  or  dubious  to  them  ;  or  witnessing  truths 
with  malice  and  envy,  Acts  vi.  13,  14. 

Q.  How  are  the  judges  guilty  ? — A.  By  suffering  them- 
selves to  be  bribed  or  seduced ;  misrepresenting  the  law  ; 
and  giving  verdict  or  sentence  contrary  to  their  own  con- 
science, or  the  truth,  Exod.  xxiii.  8. 

Q*  What  peculiar  evil  is  in  slander  and  falsehood  com- 
mitted in  judicatures? — A.  It  is  committed  in  the  more  es- 
pecial presence  of  God,  or  in  his  name,  or  when  he  is  so- 
lemnly called  on  to  attest  it.  Psalm  Ixxxii.  1. 

Q.  Is  it  not  horrible  wickedness  to  he  or  slander  in 
preaching  and  prayer,  or  to  support  a  religious  cause,  and 
gain  proselytes  to  it  ? — A.  Yes  ;  it  prostitutes  God's  ordi- 
nances, and  is  a  speaking  wickedly  for  God,  Job  xiii.  7. 

Q.  By  what  means  may  we  avoid  falsehood  and  slander  ? 
— A.  By  avoiding  to  meddle  with  other  men's  business ; 
speaking  little  ;  careful  keeping  our  hearts  ;  and  by  living 
in  the  view  of  our  unworthiness,  God's  omniscience,  and  the 
account  we  must  give  to  him  at  the  last  day. 

Q,.  79.    Which  is  the  tenth  commandment  7 

A.  The  tenth  commandment  is,  "Thou  shalt  not 
covet  thy  neighbour's  house,  thou  shalt  not  covet  thy 
neighbour's  wife,  nor  his  man-servant,  nor  his  maid- 
servant, nor  his  ox,  nor  his  ass,  nor  any  thing  that  is 
thy  neighbours." 

Q.  80.  What  is  required  in  the  tenth  command- 
'nient  7 

A.  The  tenth  commandment  requireth  full  content- 
ment with  our  own  condition,  with  a  right  and  char- 
itable frame  of  spirit  toward  our  neighbour,  and  all 
that  is  his. 

Q,.  81.  What  is  forbidden  in  the  tenth  command- 
ment  7 

A.  The  tenth  commandment  foibiddeth  all  discon- 


^74  OP    THE     TENTH    COMMANDMENT. 

tentment  with  our  own  estate,  envying  or  grieving 
at  the  good  of  our  neighbour,  and  all  inordinate  mo- 
tions and  affections  to  any  thing  that  is  his. 

Q.  How  prove  you  that  this  command  respecting  cov- 
etousness  is  but  one  of  the  ten  1 — A.  There  are  nine  be- 
sides it,  as  the  second  is  manifestly  different  from  the  first : 
and  if  this  command  were  to  be  distinguished  from  its  ob- 
jects, it  would  make  six,  or  rather  a  thousand. 

Q.  What  is  required  in  the  tenth  commandment  1 — A. 
Contentment  with  our  own  lot ;  and  a  charitable  disposition 
towards  our  neighbour,  and  all  that  is  his. 

Q.  Are  we  to  be  content  to  live  in  an  estate  or  practice 
of  sin? — A.  No;  sin  is  contrary  to  God's  law,  I  John 
iii.  4. 

Q.  With  what  then  should  we  be  content? — A.  With 
every  thing  which  God  in  his  providence  orders  for  our  lot, 
whether  pleasant  or  afflicting,  Heb.  xiii.  5. 

Q.  What  manner  of  contentment  with  our  lot  is  required 
of  us  ? — A.   Full  contentment,  Heb.  xiii.  5. 

Q.  What  is /m//  contentment? — A.  Contentment  com- 
plete in  its  parts,  and  carried  to  the  highest  degree. 

Q  Of  how  many  parts  doth  full  contentment  consist  ? — 
A.  Four ;  self-denial,  readiness  to  take  up  our  cross,  holy 
carelessness  about  this  world,  and  satisfaction  with  our  con- 
dition in  it,  Phil.  iv.  6, 7,  Matth.  xvi.  24. 

Q.  What  is  self  denial  ? — A.  Our  looking  on  ourselves 
as  unworthy  any  thing  but  hell,  and  incapable  to  choose  or 
provide  what  is  for  our  true  interest. 

Q.  What  crosses  must  we  take  up  ? — A.  Manifold  af- 
flictions in  this  world,  and  especially  suffering  for  Christ. 

Q.  What  is  meant  by  taking  up  the  cross? — A.  Submit- 
ting to  it  in  obedience  to  God's  will,  Acts  xxi.  13. 

Q.  In  what  manner  must  we  take  up  our  cross  ? — 4^. 
Cheerfully,  from  love  to  Christ  who  bare  the  curse  for  us, 
Matth.  xvi.  24. 

Q.  What  is  meant  by  a  holi/  carelessness  about  this 
world  ? — A.  Our  reckoning  all  worldly  enjoyment  nothing 
in  comparison  of  God ;  and  in  the  diligent  use  of  means, 
leaving  it  wholly  to  him  to  carve  our  lot  in  it. 

Q.  What  mean  you  by  satisfaction  with  our  condition  ? 
— A.  Our  pleasure  in  it,  from  a  persuasion  that  it  is  emi- 
nently suited  to  the  glory  of  God,  and  our  real  advantage. 

Q.  In  what  cases  are  we  especially  called  to  study  con- 


OP    THE    TENTH    COMMANDMENT.  275 

tentment  ? — A.  When  our  relations  die,  or  prove  crosses  to 
us  ;  and  when  we  meet  with  prosperity,  bodily  afflictions, 
poverty,  reproach,  spiritual  trouble,  disappointment,  and  loss 
of  all  things. 

Q.  What  is  more  generally  necessary  to  our  attaining 
contentment  in  these  cases  t — A.  Our  union  to  Christ,  the 
sprinkling  of  his  blood  on  our  conscience,  our  having  God 
in  him  as  our  God,  and  our  heart  filled  with  his  love. 

Q.  How  may  we  attain  contentment,  when  our  friends 
and  relations  die? — A.  By  considering,  that  our  God  lives; 
that  all  men  must  die ;  that  God  has  taken  them  away ; 
that  if  they  were  gracious,  the  loan  we  had  of  them  was  a 
great  mercy,  death  was  their  great  gain,  and  we  shall  short- 
ly meet  in  heaven  never  to  part.  Job  xix.  25. 

Q.  How  may  we  attain  contentment  when  our  friends 
and  relations  prove  crosses  to  us  ? — A.  By  taking  their  bad 
conduct  to  us  as  a  reproof  of  our  neglect  of  duty  to  them, 
and  especially  to  God  ;  and  by  considering,  that  all  men 
are  imperfect,  that  God  is  our  chief  friend,  and  will  soon 
free  us  from  the  trouble  of  others,  Micah  vii.  7 — 10. 

Q.  How  may  we  attain  contentment  in  a  prosperous 
slate  1 — A.  By  living  on  God  as  our  chief  portion  ;  behold- 
ing and  enjoying  him  in  all  that  we  have,  and  glorifying 
him  with  it ;  by  having  our  heart  weaned  from  the  world ; 
and  considering,  that  discontent  is  most  ungrateful  to  God, 
and  a  ready  way  to  provoke  him  to  deprive  us  of  our  pre- 
sent enjoyments,  Psalm  iv.  6,  7. 

Q.  How  may  we  attain  contentment  under  bodily  afflic- 
tions?— A.  By  considering  that  they  are  unstinged;  are 
much  lighter  than  our  sins  deserve,  or  Christ  suffered  ;  and 
are  useful  to  put  us  in  mind  of  death,  meeten  us  for  heaven, 
and  sweeten  it  to  us.  Lam.  iii.  39. 

Q.  How  may  we  attain  contentment  under  poverty  1 — 
A.  By  considering  how  poor  Christ,  and  many  of  his  dear- 
est saints,  have  been ;  that  we  have  more  than  we  brought 
into  this  world,  or  can  carry  out  of  it ;  and  that  the  less  we 
have,  the  less  we  have  to  account  for  at  the  last  day,  2  Cor. 
viii,  9.  1  Tim.  vi.  6,  7.  ' 

Q.  How  may  we  attain  contentment  under  reproach  ? — 
A.  By  a  firm  faith  of  our  new  covenant  name ;  and  con- 
sidering how  much  Christ  and  his  people  have  been  always 
reproached,  how  worthless  men's  applause  is,  and  how 
our  character  shall  be  vindicated  at  the  last  day. 

Q.  How  may  we  attain  contentment  under  the  spiritual 


276  OF    THE  TENTH    C0MMAN1>MENT. 

troubles  of  temptation,  desertion,  «fcc.? — A.  By  application 
of  the  many  sweet  promises  respecting  spiritual  trouble ; 
and  considering  how  Christ,  and  his  dearest  saints,  have 
been  so  troubled  ;  that  he  has  a  fellow-feeling  of  our  afflic- 
tion ;  that  it  shall  speedily  be  over,  and  work  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory,  Isa.  liv. 

Q.  How  may  we  attain  contentment  vmder  manifold 
losses  and  disappointments? — A.  By  a  diligent  study  to 
supply  the  want  of  other  things  with  God  himself;  by  con- 
sidering, that  our  God  cannot  be  lost,  that  our  wise  and 
gracious  Father  is  the  author  of  all  our  losses  and  disap- 
pointments, that  they  are  necessary  to  convince  us  of  the 
vanity  of  this  world,  prevent  us  from  taking  up  our  rest 
therein,  and  to  prepare  a  place  for  God  and  his  fulness  in 
our  hearts,  Phil.  iv.  19. 

Q.  Doth  full  contentment  exclude  lamentation  over  our 
afflictions,  and  the  sinful  cause  of  them,  or  use  of  lawful 
means  of  deliverance  from  them? — A.  No;  it  supposes 
and  includes  these  things.  Psalm  i.  15,  and  xci.  15. 

Q.  What  are  the  great  advantages  of  contentment? — A. 
It  makes  God  delight  in  doing  us  good,  sweetens  every 
case,  apd  disposeth  us  to  every  duty,  Isa.  Ixiv.  5. 

Q.  What  is  a  charitable  frame  of  spirit  towards  our 
neighbour  and  all  that  is  his? — A.  Our  readiness  to  rejoice 
in  our  neighbour's  welfare,  and  mourn  for  his  Jifflictions, 
as  if  it  were  our  own,  Rom.  xii. 

Q.  What  is  necessary  to  our  attaining  this  charitable 
frame  of  spirit  ? — A.  Heart-purity  and  watchfulness. 

Q.  From  what  must  our  heart  be  purified? — A.  From 
covetous  desires  after  earthly  things. 

Q.  Why  is  this  purity  of  heart  necessary  for  us? — ^A. 
Because  the  want  of  it  hinders  our  communion  with  God, 
and  proper  love  to  our  neighbour,  Matth.  v.  8. 

Q.  How  may  we  attain  this  purity  of  heart? — A.  By 
faith  in  Christ  as  our  righteousness  and  strength,  by  appli- 
cation of  God's  pure  word  to  our  hearts,  and  by  earnest 
prayer,  2  Cor.  vii  1.  Gal.  vi.  14. 

Q.  What  of  our  heart  must  we  watch  over? — A.  Over 
the  first  motions  of  our  heart  towards  sin,  and  all  tempta- 
tions thereto,  Prov.  iv.  23.  I  Pet.  v.  8. 

Q.  Why  ought  we  to  watch  over  our  heart? — A.  Be- 
cause it  is  very  deceitful,  inconstant,  and  wicked;  sin  lies 
Tery  hid  in  it ;  the  life  of  religion  lies  much  in  keeping  our 


OP   THE    TENTH    COMMANDMENT.  277 

heart  bended  towards  God;  and  hereby  many  wicked 
thoughts  are  prevented,  Jer.  xvii.  9.  Prov.iv.  23. 

Q.  Why  is  watchfulness  over  our  heart  necessary  to  our 
having  a  charitable  frame  of  spirit  towards  our  neighbour  ? 
— A.  Because  without  it  our  heart  would  wander  in  cove- 
tous desires  of  what  is  his,  Prov.  iv.  23. 

Q.  What  sins  are  forbidden  in  the  tenth  commandment? 
— A.  Discontentment,  envy,  and  covetousness. 

Q.  What  is  discontentment? — A.  Our  inward  disliking 
and  grudging  at  any  thing  in  our  lot,  Job  v.  2. 

Q.  How  is  our  inward  discontentment  of  heart  outward- 
ly exercised  and  evidenced? — ^A.  By  sullen  shifting  to 
look  on  our  enjoyments,  or  viewing  them  in  a  dissatisfied 
manner;  by  disliking  to  hear  our  lot  well  spoken  of,  and 
pleasure  in  hearing  it  dispraised;  fretful  complaints  and 
murmuring  at  it ;  and  by  living  peevishly  m  trouble,  and 
unthankfuJly  under  the  receipt  of  mercies,  Esth.  v.  13. 

Q.  Whence  doth  our  discontentment  spring? — ^A.  From 
worldly  mindedness,  pride,  and  distrust  of  God. 

Q.  Is  it  any  excuse  for  our  discontentment  that  it  flows 
from  our  natural  temper  ? — A.  No  ;  that  shews  discontent 
to  be  deeply  rooted  in  our  heart,  James  iv.  1. 

Q.  Are  the  length,  greatness,  and  suddenness  of  our  af- 
fliction, any  excuse  for  discontent  ? — A.  No  ;  for  we  also 
receive  many  great,  unexpected,  and  lasting  mercies ;  we 
ought  to  have  expected  troubles ;  and  besides,  discontent- 
ment makes  our  aflliction  still  more  grievous. 

Q.  Are  not  very  provoking  injuries  an  excuse  for  our  dis- 
contentment?— A.  No;  for  we  do  greater  injuries  to  God 
every  day  than  can  be  done  to  us,  Matth.  xviii. 

Q.  Is  it  any  excuse  of  our  discontentment  that  our  trou- 
bles unfit  us  for  duty,  and  that  we  fear  they  are  the  first  fruits 
of  eternal  wrath  ? — A.  No  ;  for  it  is  chiefly  discontent  that 
begets  that  unfitness  for  duty,  and  slavish  fear  of  wrath. 

Q.  What  then  should  we  do  in  such  a  disordered  case  ? 
— A.  We  should  flee  speedily  to  the  blood  of  Christ,  and 
grace  of  God,  for  relief  from  our  plagues  and  fears. 

Q.  Wherein  lieth  the  great  evil  of  discontentment  ? — A. 
It  embitters  our  mercies,  quarrels  with  God,  provokes  him 
to  add  to  our  trouble,  unfits  us  for  duty,  increaseth  our  af- 
fliction, and  hinders  the  happy  fruits  of  it. 

Q.  What  happy  fruits  of  aflSiction  doth  it  hinder  ? — A. 
The  embittering  and  purging  away  of  our  sin  ;  the  excite- 
ment, trial,  and  manifestation  of  our  grace ;  the  weaning 
24 


278  OP    THE    TENTH    COMMANDMENT. 

of  our  heart  from  this  world,  and  setting  it  on  things  above, 
Isa.  xxvii.  9,  Col.  iii.  1. 

Q.  What  is  envy? — A.  Our  inwardly  grudging  and 
grieving  at  the  good  of  our  neighbour,  Gen.  iv.  4,  5. 

Q.  How  is  the  envy  of  our  heart  outwardly  exercised 
and  evidenced] — A.  In  our  sullen  and  angry  looks  on  our 
neighbour's  enjoyments,  grudging  speeches  concerning 
them,  and  unkind  behaviour  to  him  on  account  of  them. 

Q.  What  is  the  object  and  ground  of  our  envy  1 — A. 
The  good  of  our  neighbour  in  honour,  wealth,  health,  rela- 
tions, gifts,  graces,  favour,  success,  &.c. 

Q.  What  is  the  root  of  envy "? — A.  Pride  and  malice. 

Q.  Wherein  lieth  the  evil  of  envy] — A.  It  dishonours 
God,  embitters  our  enjoyments,  makes  us  hke  Satan,  is 
dangerous  to  our  neighbour;  and  destroyers  of  ourselves, 
Prov.  xiv.  30,  Job  v.  2.  Jam.  iii.  14.  16. 

Q.  What  is  covetousness  ? — A.  An  excessive  and  inordi- 
nate desire  of  any  worldly  thing,  Hab.  ii.  5.  9. 

Q.  Can  we  exceed  in  desiring  God  as  our  portion,  Christ 
as  our  Saviour,  and  the  Holy  Ghost  as  our  sanctifierl — A. 
No  ;  these  are  intimately  valuable,  and  our  possessing  them 
in  the  highest  degree,  cannot  but  tend  to  God's  glory,  and 
our  own  good.  Psalm  Ixxxi.  10,  xvi.  5,  6. 

Q.  How  do  we  exceed  in  desiring  created  enjoyments  ? 
— A.  In  desiring  them  as  our  chief  good,  more  than  God's 
law  allows,  or  more  of  them  than  is  meet  for  us,  Heb.  xiii.  5. 

Q.  How  do  we  commit  covetousness  in  the  irregular  de- 
sire of  things  1 — A.  In  desiring  to  have  them  at  the  ex- 
pense of  our  neighbour's  losing  them,  or  in  order  to  fulfil 
some  sinful  lust  with  them,  Jam.  iv.  2,  3,  and  v.  34. 

Q.  How  is  the  covetousness  of  our  heart  outwardly  ex- 
ercised and  evidenced  1 — A .  By  greedy  looks  on  the  ob- 
ject of  our  sinful  desire,  covetous  speeches,  excessive  toil, 
labour  in  too  many  or  base  callings,  endeavours  to  draw 
from  our  neighbour  what  is  his,  &.c. 

Q.  Wherein  lieth  the  evil  of  covetousness? — A.  It  is 
idolatry,  making  a  god  of  its  object ;  breaks  all  the  com- 
mands ;  tempts  to  all  other  sins  ;  begets  disquiet  of  mind ; 
unfits  us  for  duty  ;  draws  down  God's  wrath  on  us  and  our 
heirs  in  this  life  ;  and  exposeth  to  hell. 

Q.  How  may  we  be  delivered  from  envy  and  covetous- 
ness'?— A.  By  faith  in,  and  love  to  Christ  as  our  Savdour; 
believing  in  the  views  of  God  as  our  portion  ;  prayer  for  the 
Spirit  of  Sanctification  ;  and  by  serious  consideration. 


OF    THE    COMMANDMENTS.  279 

Q.  What  are  we  to  consider  in  order  to  cure  as  of  envy 
and  covetousness  ? — A.  That  these  sins  make  us  hke  Sa- 
tan, and  odious  to  God ;  that  the  worst  men  have  often 
most  of  this  world  ;  that  the  more  we  have  in  it,  the  more 
difficult  our  duty,  and  tlie  greater  our  accounts  will  be ; 
that  death  will  soon  strip  us  of  our  earthly  enjoyments ; 
and  that  all  our  envious  and  covetous  desires  shall  be  pub- 
licly exposed  at  the  last  day,  James  iii.  iv.  Tit.  iii.  3. 

Q.  Why  is  the  object  of  envy  and  covetousness  so 
particularly  expressed  in  this  command,  viz,  our  neigh- 
bour's house,  wife,  servant,  ox,  or  ass  ? — A.  Because  men 
are  so  much  inclined  to  these  sins,  Ezek.  xxxiii.  31. 

Q.  Is  not  the  coveting  of  these  things  forbidden  in  com- 
mands 7th,  8th,  &.C.  1 — A.  Yes ;  but  these  commands 
strike  more  directly  against  actual  sins ;  whereas  the  tenth 
strikes  more  directly  against  the  sin  of  our  nature,  and  first 
motions  of  lust,  Rom.  vii.  7 — 13. 

Q.  Why  is  it  necessary  that  there  should  be  a  particular 
command  against  the  lust  of  nature? — A.  Because,  though 
it  be  one  of  our  greatest  sins,  it  is  much  overlooked  by  us, 
Rom.  vii.  7. 13. 


Q.  82.  Is  any  man  able  'perfectly  to  keep  the  com- 
m,andmentsof  God? 

A.  No  mere  man,  since  the  fall,  is  able,  in  this  life, 
perfectly  to  keep  the  commandments  of  God,  but  doth 
daily  break  them  in  thought,  word,  and  deed. 

Q.  Ought  every  man  to  keep  all  the  commandments  of 
God  perfectly  1 — A.  Yes,  Deut.  xviii.  13,  and  xii.  32. 

Q.  Why  ought  we  to  keep  them  perfectly? — A.  God  re- 
quires, and  hath  a  just  title  to  our  perfect  obedience  ;  and 
it  tends  to  the  advantage  of  ourselves  and  others. 

Q.  What  profit  can  even  wicked  men's  attempts  to  obey 
God's  law  bring  to  them  1 — A.  Temporal  mercies  in  this 
life,  and  the  lessening  their  torments  in  hell. 

Q.  Why  doth  God  reward  wicked  men's  obedience,  or 
rather  shew  of  obedience  t — A.  To  shew  the  regard  which 
be  hath  to  the  very  resemblance,  of  holiness,  and  that  he  hath 
no  pleasure  in  tlie  death  of  sinners,  Jon.  iii.  10. 

Q.  But  how  can  he  reward  wicked  men's  obedience, 
when  he  says,  it  is  an  abomination  to  him  ? — A.  This  obe- 


280 

dience  is  better  in  itself  than  an  absolute  neglect  of  duty,  1 
Kings  xxii.  29,  2  Kings  x.  30. 

Q.  Can  any  man  perfectly  keep  the  commands  of  God  ? 
— A.  No  mere  man,  since  the  fall,  is  able  to  keep  them  per- 
fectly in  this  life,  1  Kings  viii.  46, 1  John  i.  8 — 10. 

Q.  Why  do  you  say  the  commands  cannot  be  kept  per- 
fectly  in  this  life  ? — A.  Because  believers  keep  them  sincere- 
ly ^  notjyprfectly,  2  Cor.  ii.  2,  Rom.  vii. 

Q.  Why  do  you  say,  no  mere  man  can  keep  them  perfect- 
ly 1 — A.  Because  Christ,  who  is  not  a  mere  man,  but  God- 
man,  did  keep  them  perfectly,  Matth.  iii.  15.  17. 

Q.  Why  do  you  add  these  words,  since  the  fall? — A.  Be- 
cause before  the  fall  Adam  was  able,  and  did  keep  all  the 
commands  of  God  perfectly,  Eccl.  vii.  29. 

Q.  Why  do  you  add  these  words,  in  this  life  ? — A.  Be- 
cause in  heaven  the  saints  shall  be  able  to  keep  the  whole 
law  of  God  perfectly,  Jude  24,  Eph.  v.  37. 

Q.  How  prove  you,  that  believers  cannot  keep  the  com- 
mands of  God  perfectly  in  this  life? — A.  The  scripture  af- 
firms there  is  no  man  that  doeth  good,  and  sinneth  not ;  and 
that  if  we  say  we  have  no  sin  the  truth  is  not  in  us,  and 
shews  that  the  best  saints  failed  in  those  graces  wherein 
they  most  excelled  ;  Abraham  through  distrust  lied  once 
and  again,  Moses  sinned  by  passion,  Job  by  impatience, 
and  Peter  by  cowardice,  1  Kings  viii.  46. 

Q.  How  then  are  Job,  Hezekiah,  and  other  saints,  called 
perfect  in  scripture  1 — A.  Because  they  were  upright  and 
sincere,  having  all  the  graces  in  some  measure,  diligently 
studying  to  have  them  in  full  measure,  and  heartily  grieved 
for  their  imperfections  in  holiness  ;  and  were  far  more  per- 
fect than  others.  Job  i.  8,  Luke  i.  6,  Phil.  iii.  12 — 14. 

Q.  How  is  it  said,  He  that  is  horn  of  God  sinneth  not, 
mu\  cannot  sin  ? — A.  Because  h.c  cannot  sin  against  the 
law  as  a  covenant;  nor  can  he  make  a  trade  of  sin,  by  liv- 
ing in  it  with  pleasure,  as  others  do,  Rom.  vi.,  vii. 

Q.  Of  what  sins  may  believers  be  guilty  in  this  life  ? — 
A.  Of  every  unpardonable  sin,  even  the  worst,  as  Atheism, 
unbelief,  idolatry,  &c.,  1  Kings  xi.  1 — 8. 

Q.  Into  what  sins  do  believers  most  frequently  fall  1 — A. 
Into  more  refined  and  secret  sins.  Psalm  xix.  21. 

Q.  Wherein  do  we  break  God's  commands  daily? — A. 
In  thought,  word,  and  deed.  Gen.  viii.  21. 

Q.  By  what  thoughts  do  we  break  God's  commands  ? — 
A.  By  low  thoughts  of  God,  and  his  Son  Clirist ;  by  atheis- 


TO    KEEP    THE    LAW    PERFECTLY.  281 

tical,  ignorant,  idolatrous,  profane,  proud,  idle,  carnal,  cov- 
etous, unclean,  or  malicious  thoughts,  &c. 

Q.  By  what  words  do  we  break  God's  commands? — A. 
By  idle,  proud,  profane,  angry,  obscene,  or  lying  words, 
&c.  Jam.  ii.  6.  8,  Matth.  v.  22.  34—37. 

Q.  By  what  deeds  do  we  break  God's  commands  ? — A. 
By  carnal  labour  on  the  Sabbath  ;  by  killing,  stealing,  com- 
mitting adultery,  &c.  Hos.  iv.  2. 

Q.  Do  not  we  also  break  all  the  commands  of  God  daily, 
by  omission  of  required  thoughts,  words  or  deeds  1 — A. 
Yes;   Isa.  xliii.  22,  23,24. 

Q.  In  what  different  ways  do  we  daily  break  all  God's 
commands  in  thought,  word,  and  deed? — A.  In  our  per- 
sons, and  by  partaking  in  other  men's  sins. 

Q.  How  do  we  involve  ourselves  in  the  guilt  of  other 
men's  sins  ? — A.  By  permitting  when  we  could  have  hin- 
dered them  ;  by  exciting,  causing,  encouraging,  rewarding, 
or  defending  them ;  and  by  not  duly  reproving  for,  and 
mourning  over  them,  Eph.  v.  11. 

Q.  Do  we  not  constantly  and  practically  re-act  our  for- 
mer sins,  while  we  continue  impenitent  for  them  ? — A.  Yes. 

Q.  Can  we  then  conceive  how  many  sins  we  commit  in 
a  day  or  hour  ? — A.  No ;  we  commit  so  many  in  our  own 
persons,  and  by  partaking  with  others  in  sin,  that  God  alone 
can  reckon  their  number,  Psalm  xl.  12. 

CI.  83.  Are  all  transgressions  of  the  lata  equally 
heinous  7 

Some  sins  in  themselves,  and  by  reason  of  several 
aggravations,  are  more  heinous  in  the  sight  of  God 
than  others. 

Q.  Are  all  sins  equally  criminal? — A.  No. 

Q.  How  prove  you  that  ? — A.  The  scripture  represents 
some  sins  as  greater  than  others,  some  sins  are  more  pun- 
ished than  others,  and  one  sin  is  unpardonable. 

Q.  Are  not  all  sins  infinitely  evil? — A.  Yes,  as  they 
are  committed  against  an  infinitely  holy  God. 

Q.  How  then  can  some  sins  be  more  henious  or  worse 
than  others  ? — A.  As  therein  we  more  fully  exert  our  en- 
ttiity  against  God,  and  do  greater  injury  to  his  declarative 
glory,  John  xix.  11,  and  xv.  22. 

Q.  In  what  different  respects  arc  some  sins  more  hei- 

24* 


282  OP  THE    AGGRAVATIONS    OF    SIN. 

nous  than  others? — A.  Either  in  themselves,  or  by  the  ag- 
gravations that  attend  tliem. 

Q.  How  are  some  sins  more  heinous  in  themselves  ? — 
A.  As  they  directly  break  more  commandments,  and  con- 
tain greater  injury  to  God  or  men,  than  others. 

Q.  Whether  are  sins  directly  against  the  first  or  second 
table  more  heinous  1 — A.  Sins  against  the  first ;  for  these 
are  an  immediate  attack  on  the  being,  name,  worship,  and 
property  of  God,  which  are  more  precious  in  themselves 
than  what  belongs  to  men,  1  Sam.  ii.  25. 

Q.  What  are  the  worst  sins  against  the  first  table  1 — A. 
Atheism,  idolatry,  profane  swearing,  unbelief,  <fec. 

Q.  Why  are  these  more  heinous  1 — A.  Because  they 
are  a  direct  attempt  against  the  being  and  essential  honour 
of  God,  or  do  blasphemously  misrepresent  him. 

Q.  What  are  some  of  the  worst  sins  against  the  second 
table  of  the  law  1 — A.   Murder,  adultery,  slander,  &c. 

Q.  Why  are  these  more  heinous? — A.  Because  they 
rob  a  man  of  his  life,  wife,  or  good  name,  which  are  more 
precious  than  his  wealth.  Job  ii.  4,  Prov.  xxii.  1. 

Q.  What  sins  against  the  first  table  break  many  com- 
mands ? — A.  Every  sin  against  it ;  but  especially  those 
against  the  first  commandment  break  all  the  ten. 

Q.  How  do  these  sins  break  the  commands  of  the  second 
table? — A.  As  they  are  a  direct  attack  upon  the  being  and 
honour  of  God,  they  lose  all  binding  impressions  of  duty  to 
our  neighbour  :  and  moreover,  to  rob  a  man  of  his  God,  or 
means  of  enjoying  him,  is  a  greater  injury  than  to  rob  him 
of  his  life,  and  every  other  earthly  enjoyment. 

Q.  How  then  is  it,  that  sins  against  the  first  table  of  the 
law  are  ordinarily  so  lightly  accounted  of? — A.  It  proceeds 
from  our  Atheism,  pride,  and  ignorance  of  God. 

Q.  What  sins  against  the  second  table  directly  break 
many  commandments  ? — A.  Every  sin  against  it,  particu- 
larly drunkenness,  theft,  covetousness,  envy,  slander,  ^c. 

Q.  How  doth  drunkenness  break  the  commandments  of 
the  first  table  ? — A.  Drunkenness  makes  a  god  of  our  belly ; 
and  liquor  unfits  us  for  meditation,  prayer,  and  other  ordi- 
nances, and  justly  stops  our  admission  to  the  seals  of  the 
covenant ;  it  occasions  our  taking  God's  name  in  vain,  and 
perverting  his  creatures  to  sinful  purposes;  and  disqualifieth 
us  for  remembering  the  Sabbath  to  come,  or  improving  the 
work  of  the  Sabbath  past. 

Q.  How  doth  drunkenness   break  the  commandments 


OP    THE    AGGRAVATIONS    OP    SIN.  283 

of  the  second  table? — A.  It  disqualifieth  us  for  performing 
relative  duties  ;  by  it  we  devote  to  the  service  of  Satan 
that  money  which  should  support  our  family,  the  magis- 
trates, ministers,  and  poor ;  and  waste  time  in  encourag- 
ing others  to  sin ;  it  breaks  our  bodily  constitution,  occa- 
sions quarrels  and  fighting,  starves  our  families,  inflames 
our  fleshly  lusts,  ruins  our  estate,  and  tempts  us  to  steal, 
procures  a  bad  name,  and  fills  our  mouth  with  slander, 
and  incites  an  inordinate  desire  of  liquor. 

Q.  How  do  theft  and  covetousness  break  the  command- 
ment of  the  first  table? — A.  The  covetous  thief  makes 
riches  his  God,  worships  its  image  and  superscription, 
profanes  God's  good  creatures,  and  hath  his  head  and 
heart  full  of  carnal  projects  on  the  Sabbath. 

Q.  How  do  theft  and  covetousness  break  the  command- 
ment of  the  second  table  1 — A.  These  sins  hinder  the  per- 
formance of  our  duty  to  our  relations ;  take  from  our  neigh- 
bour the  supports  of  his  life,  and  endanger  our  own ;  en- 
courage idleness  and  prodigality,  those  incentives  of  lust, 
procures  a  bad  name,  &.C. 

Q.  Why  doth  the  apostle  James  say,  that  though  a  man 
should  keep  the  ivhole  law,  and  yet  offend  in  one  point,  he 
is  guilty  ofalll — A.  Because  every  sin  is  against  the  love 
that  is  the  fulfilment,  and  tramples  on  the  authority  that  is 
the  foundation  of  the  whole  law.  Jam.  ii.  10. 

Q.  What  is  the  second  way  some  sins  are  more  heinous 
than  others? — A.  By  the  aggravations  attending  them. 

Q.  What  call  you  an  aggravation  of  sin? — A.  Any 
circumstances  attending  it  which  increaseth  its  guilt. 

Q.  From  what  circumstances  are  sins  aggravated  ? — A. 
From  the  person  off*ending  or  oflTended ;  from  the  means 
against  which  sin  is  committed;  and  the  quality,  time, 
place,  and  manner  of  the  off'ence,  2  Sam.  ii.  25. 

Q.  How  is  sin  aggravated  from  the  person  offending  1 — 
A.  The  sins  of  superiors  in  gifts,  graces,  age,  or  station,  as 
parents,  husbands,  masters,  magistrates,  or  ministers,  are 
more  heinous  than  the  same  sins  committed  by  their  res- 
pective inferiors,  Hos.  v.  1.  Isa.  xxxviii.  14. 

Q.  Why  are  the  sins  of  superiors  more  heinous? — A. 
Because  their  sins  prostitute  more  of  the  image  or  authority 
of  God  lodged  in  them,  and  do  more  harden  and  encourage 
others  in  sin,  1  Kings  xii.  25 — 33. 

Q.  How  is  sin  aggravated  from  the  person  immediately 
jffended  by  it? — A.  Sins  committed  immediately  against 


2S4  OP    THE  AGGRAVATIONS    OP    SIN. 

God,  Christ  as  Mediator,  or  the  Spirit  and  his  grace,  are 
more  heinous  than  hke  sins  committed  against  men ;  sins 
against  many,  are  more  heinous  than  like  sins  against  few ; 
sins  against  saints,  particularly  weak  ones,  more  heinous 
than  like  sins  against  others ;  sins  against  superiors  more 
heinous  than  like  sins  against  inferiors  ;  and  sins  against 
men's  souls,  than  like  sins  against  their  bodies. 

Q.  How  is  sin  aggravated  from  the  means  against  which 
it  is  committed? — A.  Sins  committed  against  the  express 
lettter  of  the  law,  clear  revelation,  manifold  warnings,  re- 
proofs, convictions,  vows,  resolutions,  mercies,  judgments, 
&c.  are  more  heinous  than  the  same  sins  committed  in  con- 
trary cases,  Isa.  xxvi.  10.  Luke  xii.  47. 

Q.  Why  so? — A.  Because,  besides  the  sin  itself,  there 
IS  added  an  abuse  of  those  clear  revelations,  warnings,  re- 
proofs, convictions,  mercies,  judgments,  &c. 

Q.  How  is  sin  aggravated  from  the  quality  of  the  offence  ? 
— A.  Sin  furnished  in  word  and  deed,  or  which  cannot 
admit  of  restitution,  are  more  heinous  than  like  sins  only- 
conceived  in  thought,  or  which  admit  of  restitution. 

Q.  Why  so  ? — A.  Because,  in  the  former  cases,  sin 
spreads  wider,  and  continues  longer  than  in  the  latter. 

Q.  How  is  sin  aggravated  from  the  time  of  the  offence  ? — 
A.  Sins  committed  on  the  Sabbath,  in  the  time  of  worship, 
season  of  gospel  light,  or  of  signal  mercies  or  judgments, 
are  more  heinous  than  the  same  sins  committed  in  other 
seasons,  Matth.  xi.  23.  2  Chron.  xxviii.  22. 

Q.  Why  so? — A.  Because,  in  these  cases,  besides  the 
sin  itself,  holy  time  is  profaned,  and  eminent  duties  exclu- 
ded, Isa.  xxii.  12,  13.  2  Chron.  xxviii.  22. 

Q.  How  are  sins  aggravated  from  the  place  of  the  offence  ? 
— A.  Sins  in  a  gospel-land  and  in  a  public  or  sacred  place, 
are  more  heinous  than  the  same  sins  committed  in  other 
places,  Isa.  xxvi.  10.  2  Chron.  xxxiii.  4. 

Q.  Why  so? — A.  Because  such  sins  do  pour  more  con- 
tempt on  God,  and  do  more  harden  and  encourage  others 
in  sin,  2  Sam.  xvi.  22.  1  Kings  xiii.  1.  33,  34. 

Q.  How  are  sins  aggravated  from  the  manner  of  them  ? 
— A.  Sins  done  deliberately,  wilfully,  boastingly,  mali- 
ciously, frequently,  obstinately  continued  in,  or  relapsed 
into  after  repentance,  are  more  heinous  than  the  same  sins 
committed  through  ignorance,  weakness,  or  the  hurry  and 
violence  of  temptation,  or  with  blushing,  or  seldom,  and 
not  continued  in,  Psalm  xcv.  10.  Jer.  xliv. 


OP   THE   AGGRAVATIONS    OP    SIN.  285 

Q.  Doth  wilful  or  slothful  ignorance  excuse  our  sin  ? — 
A.  No  ;   it  is  a  damning  sin  in  itself,  Isa.  xxvii.  11. 

Q.  Which  are  the  worst  of  all  sins? — A.  Unbelief,  and 
the  sin  against  the  Holy  Ghost,  Heb.  x.  26.  29. 

Q.  What  is  unbelief] — A.  Our  refusing  Christ  as  offer- 
ed in  the  gospel ;  or  discrediting  the  record  whicli  God  has 
therein  given  of  his  Son  with  respect  to  us  in  particular. 

Q.  What  is  the  gospel-record  God  has  given  concerning 
Christ  ? — A.  That  in  hira  there  is  eternal  life  for  sinners  of 
mankind,  even  the  chief,  1  John  v.  11,  1  Tim.  i.  15. 

Q.  How  are  we  to  appropriate  this  divine  record  1 — A. 
By  believing  that  in  Christy  as  offered  to  us,  there  is  eternal 
life  for  us  in  particular ,  1  Tim.  i.  15. 

Q.  Wherein  lietli  the  pecuhar  evil  of  unbelief] — A.  It 
disparageth  all  the  persons  of  the  adorable  Trinity,  vilifies 
all  the  divine  perfections  as  highly  glorified  in  the  work  of 
our  redemption,  and  most  eminently  ruins  the  souls  of 
men,  John  xv.  22 — 24,  Heb.  iii. 

Q.  How  doth  unbelief  disparage  the  divine  persons  1 — 
A.  It  contemns  the  Father  as  the  giver  of  Christ ;  tramples 
on  the  blood  and  mediation  of  Christ,  despising  him  as  the 
unspeakable  gift  of  God  ;  and  resists  the  Holy  Ghost  in 
the  application  of  his  grace,  Isa.  liii.  1,  <fcc. 

Q.  How  doth  unbelief  vilify  the  divine  perfections  as 
manifested  in  the  work  of  our  redemption] — A.  It  practi- 
cally calls  God's  wisdom  absolute  folly^  his  power  weak- 
ness, his  holiness  impurity,  his  justice  iniquity,  his  love  ha- 
tred, his  truth  deceit  and  falsehood,  1  Cor.  i.  23. 

Q.  Which  divine  perfection  doth  unbelief  especially  op- 
pose and  vilify] — A.  Redeeming  love,  in  the  freedom  and 
greatness  thereof;  which  shews  it  to  be  a  most  strange  and 
aggravated  wickedness,  John  iii.  16 — 18. 

Q.  How  doth  unbelief  ruin  men  ] — A.  It  gives  strength 
to  their  other  sins,  fixeth  their  guilt  upon  them,  and  binds 
them  over  to  distinguished  and  eternal  vengeance. 

Q.  Is  unbelief  a  single  sin  ] — A.  No  ;  it  is  a  collection 
of  all  the  worst  sins  ;  Atheism,  ignorance,  idolatry,  murder, 
slander,  blasphemy,  ike,  attended  with  many  and  great  ag- 
gravations, John  XV.  22 — ^24,  Heb.  iii. 

Q.  How  doth  God  destroy  unbelief  in  his  elect  ] — A.  By 
shedding  abroad  his  matchless  love  in  their  heart. 

Q.  What  is  the  sin  against  the  Holy  Ghost  ] — A.  It  is 
unbelief  aggravated  to  the  highest  degree ;  or  it  is  a 
known,  wilful,  malicious,  and  avowed  blasphemy  and  re- 


286  OP   THE    DESERT    OP    SIN. 

jection  of  Christ,  and  the  whole  plan  of  salvation  throiigli 
him,  after  conviction  of  his  excellency  by  the  common  ope- 
ration of  the  Spirit,  Heb.  4 — 6,  x.  26. 

Q.  Why  is  this  sin  called  the  sin  against  the  I  foil/ 
Ghost? — A.  Because  it  is  committed  in  direct  opposition 
to  tlie  strivings  of  the  Spirit  of  God,  and  the  abundant  evi- 
dence which  he  gives  of  the  truth  of  the  gospel,  Heb  x. 
26—30. 

Q.  Can  every  man  commit  this  sin  1 — A.  No  ;  Pagans, 
ignorant  persons,  and  believers,  cannot  commit  it. 

Q.  What  may  be  a  sure  evidence  to  a  distressed  soul, 
tliat  he  has  not  committed  this  sin  against  the  Holy  Ghost? 
— A.  If  he  is  burthened  with  fears  of  its  guilt  and  vileness, 
and  desires  salvation  through  the  blood  of  Christ. 

Q.  Wherein  do  the  sin  against  the  Holy  Ghost,  and  all 
other  sins  differ  1 — A.  It  is  unpardonable,  and  they  are  not. 

Q.  Why  is  the  sin  against  the  Holy  Ghost  unpardona- 
ble 1 — A.  Not  for  lack  of  mercy  in  God,  or  merit  in  Christ ; 
but  because  this  sin  fully  and  finally  rejects  the  Spirit's  ap- 
plication of  this  mercy  and  merit,  Heb.  x.  26.  29. 

Q.  For  what  end  hath  God  set  up  one  sin  as  unpardon- 
able ? — A.  To  aftright  men  from  sinning  against  their  light ; 
as  every  sin  against  light  is  a  step  towards  this  si7i. 

Q,.  84.    What  doth  every  sin  deserve  7 
A.  Every  sin  deserveth  God's  wrath  and  curse, 
both  in  this  life,  and  that  which  is  to  como. 

Q.  What  doth  the  very  least  sin  deserve  from  God? — A. 
His  wrath  and  curse,  Rom.  vi.  23.  See  Quest.  19. 

Q.  What  is  meant  by  sin's  deserving  God's  wrath  and 
curse  ? — A.  Its  being  worthy  of  it,  Rom.  i.  32,  vi.  23. 

Q.  Whence  is  it  that  every  sin  deserveth  God's  wrath 
and  curse? — A.  From  sin's  being  the  very  opposite  of  the 
divine  nuure,  and  an  infinite  offence  to  God,  Psalm  v. 

Q.  When  shall  God's  wrath  and  curse  be  executed  ? — 
A.  In  this  life,  and  that  which  is  to  come. 

Q.  Do  not  greater  sins  deserve  greater  wrath  ? — A.  Yes ; 
and  shall  be  punished  accordingly. 

Q.  Is  there  any  possibility  of  escaping  this  deserved 
wrath  and  curse  of  God  ? — A.  Yes  ;  by  Christ  alone. 

Q.  85.  What  doth  God  require  of  us,  that  we  may 
escape  his  wrath  and  curse  due  to  us  for  sin  ? 


OP   THE    MEANS    TO    ESCAPE    GOd's    WRATH.  287 

A.  To  escape  the  wrath^nd  curse  of  God  due  to 
us  for  sin,  God  requireth  of  us  faith  in  Jesus  Christ, 
repentance  unto  Ufe,  with  the  dihgent  use  of  all  the 
outward  means  whereby  Christ  communicateth  to  us 
the  benefits  of  redemption. 

Q.  Why  are  faith,  repentance,  &c.  required  of  us? — A. 
Not  to  atone  for  our  sin,  or  be  the  condition  of  our  eternal 
happiness  ;  but  to  be  the  means  of  receiving  and  improving 
the  salvation  which  Christ  hath  obtained  for  us. 

Q.  How  can  our  salvation  be  wholly  of  grace,  when 
these  things  are  required  of  us  in  order  to  our  enjoyment 
of  it? — A.  Because  though  the  law  demand  these  things 
as  our  duty^  yet  Christ  hath  purchased,  and,  in  the  gospel, 
promiseth  and  bestows  them  asfreepi'ivilegesu^on  us. 

Q.  Why  doth  God  require  those  things  from  us,  when 
he  knows  we  cannot  perform  them  ? — A.  To  sheAV  us  our 
duty,  convince  us  of  our  weakness,  and  chiefly  to  excite  us 
to  embrace  his  gracious  promise,  that  we  may  receive  them 
from  Christ  as  owr  free  privilege^  Gal.  iv.  24. 

Q.  Why  is  faith  placed  first  of  the  things  required  of 
us  1 — A .  Because  till  we  have  faith,  we  can  neither  repent, 
nor  rightly  attend  on  Christ's  ordinances,  Rom.  xiv.  23. 

Q.  How  prove  you  that  faith  must  be  before  repentance  1 
— A.  Christ  says,  They  shall  look  on  mc  lohoni  they  have 
pierced,  and  shall  mourn :  and  till  we  by  faith  see  God's 
love,  we  can  never  love  him,  nor  turn  from  sin  in  him,  Zcch. 
xii.  10,  Gal.  v.  6,  Ezek.  xvi.  62,  63. 

Q,  Is  there  not  a  fear  of  God's  wrath,  and  turning  from 
gross  sins,  and  erroneous  notions,  that  may  go  before  faith 
in  Christ  1 — A.  Yes  ;  which  is  ordinarily  called  legal  re- 
pentance,  Acts  ii.  37,  and  xvi.  30. 

Q.  Why  is  it  called  legal  repentance  ? — A.  Because  the 
law  as  a  covenant  is  the  great  mean  of  it,  and  it  is  found 
in  many  while  they  are  under  that  law,  Rom.  vii.  9. 

Q.  How  is  faith  in  Jesus  Christ  necessary  to  our  escapmg 
God's  wrath  and  curse  1 — A.  It  alone  receives  Chrfst,  the 
otdy  Saviour  from  sin  and  wrath,  and  all  his  salvation. 

Q.  How  is  repentance  unto  hfe  connected  with  our  es- 
caping God's  wrath  and  curse  ? — A.  We  therein  improve 
salvation  as  an  excitement  to  holiness  ;  and  Christ  saves  us 
from,  not  in  our  sins,  Luke  i.  74,  75. 

Q.  Why  is  the  diligent  use  of  Christ's  ordinances  ne- 
cessary to  our  escaping  God's  wrath  and  curse  1 — A.  Be- 


288  OP    FAITH    IN   JESUS    CHRIST. 

cause  in  these  ordinances  sijvation  is  offered  and  commu- 
nicated to  us ;  and  by  them  faith  and  repentance  are  be- 
gotten and  strengthened,  Rom.  x.  17,  Prov.  viii.  34. 

Q.  In  what  manner  must  these  ordinances  be  used  1 — 
A.  They  are  to  be  used  dihgently.  Acts  xvi.  14. 

.  Q.  Why  should  we  use  Christ's  external  ordinances  di- 
ligently  1 — A.  Because*  our  eternal  salvation  is  so  connect- 
ed with  the  right  use  of  them,  Isa.  \v.  1,  2,  3.  6,  7. 

Q.  Can  we  rightly  use  Christ's  outward  ordinances  be- 
fore our  conversion  1 — A.  By  no  means,  Prov.  xv.  8. 

Q.  Why  should  we  then  attend  them  before  conversion  1 
— A.  That  we  may  there  wait  till  Christ,  who  is  often  pre- 
sent in  them,  say  to  our  souls.  Live,  Ezek.  xvi.  6.  8. 

Q.  Hath  God  promised,  that  if  graceless  persons,  with 
natural  seriousness,  wait  upon  his  ordinances,  he  will  give 
them  saving  grace  1 — A.  No :  however,  he  ordinarily,  if 
not  always  gives  grace  to  such  ;  and  we  may  hope  he  will 
give  it  to  us  hkewise,  Prov.  viii.  17.  32,  33,  34. 

Q.  What  is  the  danger  of  men's  neglecting  this  diligent 
use  of  God's  ordinances  X — A.  Such  study  to  place  them- 
selves without  the  reach  of  God's  mercy  ;  and  though  their 
salvation  is  possible^  yet  not  probable ^  Prov.  viii.  34. 

Q.  Doth  Christ  bestow  saving  grace  on  diligent  attend- 
crs  of  his  ordinances  for  their  work's  sake  1 — A.  No  :  but 
to  put  honour  upon  his  own  ordinances. 

Q.  What  doth  Christ  communicate,  or  make  over  to  sin- 
ners, by  these  ordinances  1 — A.  All  the  benefits  of  redemp- 
tion ;  such  as  regeneration,  justification,  adoption,  and  sanc- 
tification,  a  happy  death,  and  eternal  glory. 

Q,.  86.    What  is  faith  i?i  Jesus  Christ '/ 
A.  Faith  in  Jesus  Christ  is  a  saving  grace,  where- 
by we  receive  and  rest  upon  him  alone  for  salvation, 
as  he  is  offered  to  us  in  the  gospel. 

Q.  Why  is  faith  called  a  grace  ?— *A.  Because  it  beauti- 
fies our  soul,  and  is  freely  given  by  God  to  us. 

Q,.  Why  is  it  called  a  saving  grace  1 — A.  Because  it  in- 
terests us  in  Christ  and  his  salvation. 

Q  Who  is  the  alone  author  or  worker  of  faith? — A. 
God  in  Christ  by  the  Holy  Ghost,  Eph.  ii.  8. 

Q.  What  is  the  general  immediate  object  of  faith  ? — A. 
The  whole  word,  especially  the  promise  of  God. 


OP    FAITH    IN   JESUS    CHRIST. 

Q.  Who  is  the  peculiar  mediate  object  of  faith  ? — A. 
Christ  in  his  person  and  offices,  held  forth  in  the  word. 

Q.  Is  not  God  also  the  object  of  faith? — A.  Yes;  by 
Christ  we  believe  in  God,  1  Pet.  i.  21. 

Q.  What  isj;he  subject  or  seat  of  saving  faith  as  a  habit? 
— A.   Our  whole  soul,  mind,  and  will,  Rom.  x.  10. 

Q.  What  is  the  work  or  exercise  of  saving  faith  ? — A. 
Receiving  and  resting  on  Christ,  John  i.  12. 

Q.  Are  receiving  and  resting  on  Christ  two  different 
things'? — A.  No;  receiving  is  the  beginning  of  resting 
and  resting  is  the  continuance  of  receiving. 

Q.  Wherein  doth  faith  find  and  receive  Christ  ? — A.  In 
the  free  promise  of  the  gospel,  Rom.  x.  G.  8. 

Q.  How  do  we  by  faith  receive  and  rest  on  Christ  as 
found  in  the  promise  ? — A.  By  believing  the  promise  to  be 
true  and  good  in  itself,  suited  to  our  case,  and  to  be  accom- 
plished to  us  in  particular,  1  Tim.  i.  15. 

Q.  Can  faith,  or  any  other  grace,  be  so  described,  as  to 
make  graceless  persons  rightly  understand  what  it  is? — A. 
Though  they  may  think  and  talk  rationally  of  it ;  yet  till 
they  experience  it,  they  never  properly  know  it. 

Q.  Whether  doth  saving  faith  lie  in  assent  or  consent? — 
A.  In  both :  for  with  the  whole  heart  man  believeth. 

Q.  What  mean  you  by  the  assent  of  faith  in  Christ? — 
A.   Its  crediting  the  promises  as  true  to  us  in  particular. 

Q.  What  mean  you  by  the  consent  of  faith  in  Christ  ? — 
A.  The  acquiescence  of  our  heart  in  the  method  of  salva- 
tion through  Christ,  as  every  way  suited  to  our  undone 
case,  and  embracing  him  as  in  the  promise,  to  save  us  ac- 
cording to  the  riches  of  his  grace,  1  Tim.  i.  15. 

Q.  What  are  the  best  descriptions  of  the  exercise  of  faith 
in  Christ  ? — A.  The  scripture  representation  of  it. 

Q.  How  is  faith  in  Christ  represented  in  scripture  ? — A. 
As  a  persuasion,  a  looking,  coming,  running,  fleeing,  fly- 
ing, and  entering  into  Christ,  a  receiving  and  buying  of 
him,  a  testing  and  leaning  on  him,  a  believing,  trusting, 
living,  dwelling,  and  walking  in  him,  &c. 

Q.  Why  is  faith  so  variously  represented  in  scripture  ? 
— A.  To  shew  the  extensive  improvement  which  faith,  as  a 
habit,  makes  of  Christ  in  his  manifold  relations  to  us. 

Q,.  Why  is  faith  represented  as  o. persuasion! — A.  Be- 
cause it  discerns  and  credits  the  absolute  certainty  and  truth 
of  God's  word  and  promise,  Heb.  xi.  13, 
25 


S0iO?  OF    FAITH    IN    JESUS    CHRIST. 

Q.  Why  is  faith  called  a  looking  to  Christ  1 — A.  Be- 
cause it  views  him  as  a  most  glorious  object,  Isa.  xlv.  22. 

Q.  Why  is  faith  called  a  coming io  Christ? — A.  Because 
by  it  we  leave  our  natural  state,  and  come  to  Christ  as  our 
glorious  friend  and  home,  Matth.  xi.  28.        • 

Q.  Why  is  faith  called  a  running  to  Christ? — A.  Be- 
cause by  it  we  come  to  him  quicWy,  and  with  all  our  might, 
Prov.  xviii.  10,  Isa.  xl.  31. 

Q.  Why  is  faith  called  o. fleeing  to  Christ? — A.  Because 
by  it  we,  as  men  pursued,  escape  for  our  life  to  Christ  as  our 
saviour  and  hiding-place,  Heb.  vi.  19. 

Q.  From  what  pursuers  do  we  flee  to  Christ  ? — A.  From 
God's  avenging  justice,  a  broken  law,  raging  lusts,  a  ma- 
licious devil,  and  an  ensnaring  world. 

Q.  Why  is  faith  called  afli/ing  to  Christ? — A.  Because 
by  it  we,  through  supernatural  influence,  come  swiftly  to 
Christ  as  a  Prince  exalted,  and  rock  higher  than  we,  Isa. 
Ix.  8. 

Q.  Why  is  faith  called  an  entering? — A.  Because  it 
brings  us  to  salvation  through  Christ  as  the  door,  John  x. 

Q.  Why  is  faith  called  a  receiving  of  Christ  ? — A.  Be- 
cause it  takes  hold  of  him  as  God's  great  gift,  John  i. 

Q.  Why  is  faith  called  a  buying  of  Christ  ? — A.  Because 
by  it  we  deliberately  receive  him  as  our  enriching  portion, 
and  glorious  ornament,  Rev.  iii.  18. 

Q.  With  what  price  does  faith  buy  Christ  ? — A.  It  buys 
him  without  money  and  without  price,  Isa.  Iv.  1. 

Q.  How  doth  it  this  ? — A.  As  in  receiving  Christ,  we 
neither  offer,  give,  nor  promise  any  price  for  him. 

Q.  Do  not  we  by  faith  give  up  ourselves  to  Christ  as  a 
price  ? — A.  No  :  we  only  give  up  ourselves  to  him  as  mon- 
sters of  guilt  and  pollution,  to  be  freely  pardoned,  purged, 
and  saved  by  him,  1  Tim.  i.  15.  Isa.  i.  18. 

Q.  Why  is  faith  called  a  putting  on  Christ. — A.  Be- 
cause by  it  we  apply  him  as  our  glorious  robe  of  righteous- 
ness, and  sanctifying  head,  Rom.  xiii.  14. 

Q.  Why  is  faith  called  o.  resting  on  Christ? — A.  Be- 
cause it  lays  down  our  weary  soul  on  Christ  as  a  resting- 
place  ;  and  lays  the  whole  burden  of  our  salvation  upon 
the  sure  foundation  of  his  person  and  offices,  as  exhibited 
in  the  firm  charter  of  his  promise.  Psalm  xxxvii.  7. 

Q.  With  what  is  our  soul  naturally  wearied  ? — A.  With 
the  labour  of  wickedness  and  vanity,  or  legal  fears  qf  God's 
wrath,  Matth,  xi.  28.  Ezek,  xxiv.  12. 


OP   FAITH    IN   JESUS    CHRIST.  291 

Q.  Why  is  faith  called  a  leaning  on  Christ? — A.  Be- 
cause thereby  we,  as  weak  in  ourselves,  depend  on  Christ 
as  our  staff,  stay,  and  supporting  friend,  Song  viii.  5. 

Q.  Why  is  faith  called  a  believing  in  Christ"? — A.  Be- 
cause it  not  only  credits  what  he  says,  but  receives  liimself 
upon  his  word,  Heb.  xi.  13.  Gal.  ii.  16. 

Q.  Why  is  faith  called  a  trusting  in  Christ  ? — A.  Be- 
cause it  removes  doubts  of  his  abihty  and  willingness  to 
save,  and  fears  of  his  not  performing  his  promise,  Eph. 
i.  12. 

Q.  Is  there  no  doubting  in  faith  ? — A.  There  is  no 
doubting  in  the  nature  of  faith,  but  great  doubting  is  often 
mixed  with  faith  in  our  heart.  Matt.  xiv.  31. 

Q.  Why  is  faith  called  a  living  in  or  on  Christ  1 — ^A. 
Because  it  daily  improves  him  as  our  spiritual  food,  and 
living  and  life-giving  head.  Gal.  ii.  20. 

Q.  Why  is  faith  called  a  dwelling  in  God  or  Christ? — 
A.  Because  by  it  we  abide  in  and  with  God  in  Christ  as 
our  sure  habitation.  Psalm  xc.  1.  and  xci.  1. 

Q.  Why  is  faith  called  walking  in  and  with  Christ  ? — 
A.  Because  it  makes  use  of  him  as  our  way,  guide,  and 
sweet  companion,  in  bringing  us  to  God  and  glory,  Col.  ii.  6. 

Q.  Why  is  faith  called  a  waiting  on  Christ  ? — A.  Be- 
cause it  always  expects  nearer  access  to,  and  greater  bless- 
ings from  Christ ;  than  we  have  yet  received.  Psalm  Ixii. 

Q.  Why  is  fiith  called  a  yielding  to  God,  and  submit- 
ing  to  his  righteousness  ? — A.  Because  by  it  we  humbly 
give  up  ourselves  to  God,  that,  through  Christ's  righteous- 
ness, he  may  give  us  his  promised  blessings. 

Q.  Why  is  faith  called  a  hungering  and  thirsting  ?— 
A.  Because  it  begets  in  our  soul  a  painful  desire  that  no- 
thing but  Christ  and  his  righteousness  can  satisfy. 

Q.  Why  is  faith  called  an  eating  the  flesh,  and  drinking 
the  blood  of  Christ  ? — A.  Because  with  desire  and  delight 
it  receives  and  lives  on  Christ  in  his  person,  natures,  office, 
relations,  and  righteousness,  John  vi.  32 — 37. 

Q.  How  is  saving  faith  distinguished  in  its  degrees  ? — A. 
Into  a  weak  and  strong  faith,  Matth.  viii.  10. 

Q.  What  are  the  signs  of  weak  faith  ? — A.  Much  carnal 
fear  and  care  about  this  world,  sinful  haste  to  avoid  danger, 
quitting  former  confidence,  and  staggering  at  God's  pro- 
mise, when  we  meet  with  temptation,  desertion,  or  other 
cross  providences,  Matth.  vi.  30.  &  xiv,  31, 


292  OP    FAITH    IN    JESUS    CHRIST. 

Q.  How  may  weak  believers  know  they  have  any  faith  1 
— A.  If  their  weakness  in  faith  be  their  heavy  burden. 

Q.  What  are  the  causes  of  weakness  in  faith  ? — A. 
Carnal  security,  neglect  to  exercise  faith,  much  remaining 
ignorance  of  Christ,  quenching  of  the  Spirit,  careless  im- 
provement of  divine  ordinances,  &c. 

Q.  What  are  the  evidences  of  strong  faith  ? — A.  Much 
undervaluing  of  self-righteousness ;  crediting  God's  pro- 
mise when  providence  seems  to  contradict  it ;  refusing  to 
doubt  of  his  love  when  he  hides  his  face  and  smites  us ; 
and  earnest  study  to  have  the  loss  of  created  comforts  made 
up  in  God  himself,  Job  xiii.  15,  Rom.  iv.  19,  20. 

Q.  What  are  the  advantages  of  strong  faith  1 — A.  It 
brings  much  glory  to  God,  and  good  to  our  soul. 

Q.  How  doth  strong  faith  give  much  glory  to  God  ? — A. 
As  it  refuseth  to  doubt  of  his  love,  wisdom,  power,  and 
faithfulness,  even  when  his  providence  seems  to  counte- 
nance such  doubts,  Job  xiii.  15,  Rom.  iv.  19,  20. 

Q.  How  doth  strong  faith  do  much  good  to  our  soul  ? — 
A.  It  keeps  it  quiet  and  easy  under  trouble,  makes  us  bold 
in  approaching  to  God,  fills  our  heart  with  spiritual  joy,  and 
strongly  disposeth  us  to  duty,  Isa.  xxviii.  16. 

Q.  Is  faith  rightly  distinguished  into  a  faith  of  reliance 
and  a  faith  of  assurance  1 — A .  No  ;  tiie  reliance  and  as- 
surance of  faith  are  properly  one  and  the  same. 

Q.  What  is  meant  by  the  full  assurance  of  faith  ? — A. 
Faith's  prevalency  over  unbelief,  by  which  it  either  con- 
temns or  excludes  doubting,  Heb.  x.  22. 

"*Q.  When  doth  faith  contemn  the  doubts  of  unbelief? — 
A.  When  Christ's  glory  is  clearly  manifested  to  our  soul. 

Q.  When  doth  faith  perfectly  exclude  doubting? — A. 
The  moment  in  which  it  is  swallowed  up  in  vision. 

Q.  What  are  the  properties  of  saving  faith? — A.  It  is  an 
humble,  precious,  and  useful  grace. 

Q.  Wherein  doth  its  kumility  appear? — A.  It  brings 
nothing  to  God  but  guilt  and  sin  to  be  taken  away,  and  re- 
ceiveth  Christ  for  our  all  in  all,  Phil.  iii.  8,  9. 

Q.  How  is  faith  precious  ?— A.  As  it  believes  precious 
promises,  receives  a  precious  Christ,  saves  our  precious 
souls,  and  makes  us  precious  saints,  2  Pet.  i.  1. 

Q.  How  is  faith  a  most  useful  grace  ? — A.  It  is  our 
spiritual  hand  to  receive  Christ,  arms  to  embrace  him, 
mouth  to  feed  on  him,  eyes  tq  behold  his  beauty,  ears  to 


OF   FAITH    IN    JESUS    CURIST.  293 

hear  his  voice,  feet  and  wings  to  carry  us  to  him,  and  neck 
to  unite  us  with  him,  &c.  Song  iv.  vii.  &c. 

Q,.  How  is  it  that  we  hve  by  faith  1 — A.  As  we  by  it 
daily  depend  on  Christ  as  our  resurrection  and  our  hfe. 

Q.  How  is  faith  a  shield  to  us  1 — A.  It  places  the  power, 
wisdom,  and  love  of  God,  and  the  righteousness  of  Christ, 
between  us  and  all  danger,  Eph.  vi.  16. 

Q.  How  is  faith  our  victory  ? — A.  It  employs  the  power 
of  Christ  to  slay  all  our  spiritual  enemies,  1  John  v.  4. 

Q.  How  doth  faith  work  all  its  great  work  in  us  ? — A 
By  doing  nothing  of  itself,  but  employing  God  in  Christ  to 
do  all  in  and  for  us,  Isa.  xxvi.  12,  Phil.  ii.  13. 

Q.  What  is  the  ground  and  foundation  of  our  faith  ? — 
A.  The  boundless  power,  faithfulness,  and  love  of  God, 
through  the  infinite  merit  of  Christ,  as  endorsed  and  made 
over  to  us  by  his  word  and  oath,  Heb.  vi.  18. 

Q.  What  are  the  marks  of  true  faith  1 — A.  Poverty  m 
spirit,  purity  in  heart,  love  to  God  and  man,  and  a  regard 
to  the  wliole  law  of  God,  Matth.  v.  3 — 10. 

Q.  Doth  faith  ever  evidence  its  own  reality? — A.  Yes ; 
a  vigorous  act  of  faith  will  convince  us  of  its  reahty  and 
saving  nature,  as  much  as  any  marks  of  it. 

Q.  What  then  is  the  best  way  to  recover  lost  evidences 
of  faith? — A.  Vigorously  to  renew  our  acts  of  faith  on 
some  promises  applicable  to  the  chief  of  sinners. 

Q.  Why  ought  the  promise  believed  on  to  be  so  exten- 
sive 1 — A.  Because  otherwise  unbelief  will  deter  us  from 
laying  hold  on  it,  Luke  xxiv.  25. 

Q.  For  what  doth  saving  faith  receive  and  rest  on  Christ  ? 
— A.  For  salvation.  Gal.  ii.  IG,  Isa,  xlv.  22. 

Q.  For  what  kind  of  salvation  doth  faith  rest  on  Christ  ? 
— A.  A  great,  sure,  well-ordered,  and  eternal  salvation. 

Q.  How  is  it  a  great  salvation  1 — A.  It  springs  from 
God's  great  love,  was  bought  with  a  great  price,  and  saves 
us  from  the  greatest  evil  to  the  highest  happiness. 

Q.  From  what  great  evil  doth  this  salvation  free  us  I — 
A.  From  the  filth,  guilt,  and  power  of  sin;  and  from  Satan, 
the  world,  death,  and  hell,  Ezek.  xxxvi. 

Q.  To  what  great  happiness  does  salvation  bring  us  ? — 
A.  To  grace  and  glory,  nay,  to  God  himself,  Rev.  v. 

Q.  For  what  salvation  doth  faith  receive  Christ  as  a  pro- 
phet 1 — A.  For  salvation  from  ignorance  and  blindness,  to 
spiritual  knowledge  and  light,  Isa.  Ix.  1. 

Q.  For  what  salvation  doth  it  receive  liim  as  a  priest  t — 
25* 


294  OP   FAITH    IN   JESUS    CHRIST, 

A.  For  salvation  from  sin's  guilt,  and  God's  abhorrence  of 
us  and  our  works,  to  perfect  righteousness  in  Christ,  and 
divine  acceptance  of  our  persons  and  duties  in  him,  2  Cor. 
V.  21,  Eph.  i.  6,  Rom.  iii.  24,  25,  Gal.  ii.  16. 

Q.  For  what  doth  faith  receive  Christ  as  a  King? — A. 
For  salvation  from  bondage,  disorder,  danger,  and  death ; 
to  life,  liberty,  order,  and  safety,  Ezek.  xxxi.  25. 

Q.  For  what  salvation  doth  faith  receive  Christ  in  his 
natures  and  relations  1 — A.  Not  for  any  other  branches  of 
salvation  but  for  sweetening  and  enhancing  the  salvation 
flowing  from  his  offices,  Psal.  xvi.  and  xxiii.  1 — 6. 

Q.  In  what  manner  doth  faith  receive  and  rest  on  Christ 
for  salvation "? — A.  It  receives  and  rests  on  him  alone. 

Q.  Why  on  him  alone  1 — A.  Because  there  is  no  salva- 
vation  in  any  other  besides  him,  Isa.  xlv.  22,  Acts  iv.  12. 

Q.  Must  we  then,  in  receiving  Christ,  renounce  and  con- 
temn all  we  think  good  in  ourselves  t — A.  Yes. 

Q.  What  must  we  renounce  in  receiving  Christ  as  our 
prophet"? — A.  Our  own  wisdom  and  knowledge,  as  igno- 
rance and  folly,  1  Cor.  iii.  18,  Prov.  xxx.  2, 3.    . 

Q.  What  must  we  renounce  in  receiving  him  as  our  priest? 
— A.  Our  own  righteousness  as  filthy  rags. 

Q.  What  must  we  renounce  in  receiving  him  as  our  king  1 
— A.  Our  own  strength,  will  and  pleasure. 

Q.  What  must  we  renounce  in  receiving  God  in  Christ 
as  our  portion  ? — A.  Our  all,  as  loss  and  dung,  to  win  him. 

Q.  May  we  not  rest  on  our  good  works  as  a  mean  of  re- 
commending us  to  Christ  as  a  Saviour  ? — A.  No ;  we  must 
come  to  Christ  as  our  Redeemer  and  physician,  as  every 
way  lost  and  diseased  in  ourselves,  1  Tim.  i.  15. 

Q.  Must  we  turn  from  sin  in  order  to  come  to  Christ  by 
faith  ? — A.  We  cannot  do  so  ;  and  to  essay  it,  is  a  robbing 
Christ  of  his  distinguished  honour,  1  John  iii.  18. 

Q.  Why  so? — A.  Because  God  hath  appointed  Christ 
alone,  not  us,  to  be  the  Saviour  from  sin,  Matth.  i.  21. 

Q.  Could  Christ  save  us,  if  we  were  turned  from  sin  be- 
fore we  came  to  him  ? — A.  No  ;  Christ  is  sent  onli/  to  save 
lost  and  ungodly  sinners  ;  nor  could  persons  turned  from 
sin  receive  the  chief  branch  of  his  salvation,  viz.  deliver- 
ance from  sin,  Luke  xix.  10,  Matth.  ix.  13. 

Q.  Are  we  then  to  come  to  Christ  with  resolutions  to 
continue  in  sin  ? — A.  No  ;  that  is  blasphemous  and  impos- 
sible, as  Christ  is  infinitely  holy,  and  saves  from  sin. 


OP    REPENTANCE    UNTO    LIFE.  295 

Q.  In  what  form  then  must  we  come  to  Christ  1 — A.  As 
guilty  and  vile  sinners,  to  be  turned  from  sin  by  him. 

Q.  Can  we  come  to  Christ  of  ourselves  1 — A.  No ;  the 
Father  must  draw  us  ;  and  faith  is  the  gift  of  God. 

Q.  What  then  must  we  do  ? — A.  Pray  for  the  drawing 
power  and  Spirit  of  God,  to  work  faith  in  us,  and  wait  for 
his  coming  in  the  ordinances  of  his  grace.  See  Quest.  31. 

Q,.  87,    What  is  repentance  unto  life  ? 

A.  Repentance  unto  life  is  a  saving  grace,  where- 
by a  sinner  out  of  a  true  sense  of  his  sin,  and  appre- 
hension of  the  mercy  of  God  in  Christ,  doth,  with 
grief  and  hatred  of  his  sin,  turn  from  it  unto  God, 
with  full  purpose  of,  and  endeavour  afternew  obedi- 
ence. 

Q.  Why  is  this  mean  of  salvation  called  repentance  unto 
life  ? — A.  Because  it  proceeds  from,  and  is  an  evidence  of 
spiritual  life,  and  issueth  in  eternal  life. 

Q.  Is  there  any  repentance  unto  death  1 — A.  Yes ;  the 
sorrow  of  this  world,  and  legal  repentance. 

Q.  What  call  you  the  sorroio  of  this  world? — A.  Ex- 
cessive vexation  and  grief  on  account  of  worldly  losses  and 
disappointments,  Judges  xviii.  24. 

Q.  How  doth  this  work  death  1 — A.  It  wastes  our  bodies 
wounds  our  souls,  and  tempts  to  self-murder. 

Q.  What  is  legal  repentance  1 — A.  That  fear,  grief,  and 
reformation  from  sin  which  an  unbeliever  may  have. 

Q.  Wherein  do  legal  and  gospel  repentance  differ  1 — A. 
In  their  order,  cause,  object,  and  fruits. 

Q.  How  do  they  differ  in  their  order  ? — A.  Legal  re- 
pentance goeth  before  faith  in  Christ,  gospel  repentance  (or 
repentance  unto  life)  follows  after  it,  Zech.  xii.  10. 

Q.  How  do  they  differ  in  their  cause  ? — A.  Legal  repen- 
tance flows  from  the  view  of  God's  justice  and  wrath  in  his 
threatenings  and  judgments  ;  but  repentance  unto  life  flows 
from  the  view  of  God's  holiness  and  love  manifested  in  the 
death  of  Christ,  and  precept  of  the  law. 

Q.  How  do  they  differ  in  their  object  ? — A.  In  legal  re- 
pentance, we  are  aftected  chiefly  with  the  guilt  of  sin,  and 
with  gross  sins  ;  but  in  repentance  unto  life,  we  ai'e  affected 
chiefly  with  the  filth  of  sin,  the  dishonour  done  to  God  by 
it,  and  with  secret  and  beloved  sins.  Gen.  iv. 
.  Q.  How  do  they  differ  in  their  fruits  ? — A.  Legal  re- 
pentance turueth  us  only  from  some  acts  of  sin,  and  work- 


296  OP   REPENTANCE    UNTO    LIFE. 

eth  death  ;  but  repentance  unto  life  lurneth  us  from  the  love 
of  every  sin,  and  leads  to  eternal  Jife,  1  Kings  xxi.  27. 

Q.  How  doth  legal  repentance  work  death  ? — A.  It  irri- 
tates lust,  fdls  us  with  wrath  against  God  because  of  his  jus- 
tice and  holiness,  and  promotes  self-murder. 

Q.  Why  is  repentance  unto  life  called  a  grace  1 — A*.  It 
is  God's  /rec  gift,  and  our  beautiful  ornament. 

Q.  Why  is  gospel-repentance  called  a  saving  grace  ? — 
A.  Because  it  is  an  evidence  and  part  of  begun  salvation, 
and  makes  us  meet  for  perfect  salvation. 

Q.  Why  is  repentance  so  often  joined  with  faith  in  scrrp^ 
ture  1 — A.  Because  it  inseparably  flows  from,  and  attends 
faith  in  Jesus  Christ,  Zech.  ii.  10,  1  Tim.  i.  5. 

Q.  Hath  it  the  same  hand  with  faith  in  our  salvation  ? — 
A.  No ;  it  doth  receive  salvation  as  faith  doth. 

Q.  Who  are  the  subjects  of  gospel-repentance? — A. 
Every  sinner  ought  to  repent ;  but  only  believing  simiers 
do,  or  can  truly  repent,  Zech.  xii.  10. 

Q.  Who  is  the  author  of  saving  repentance  ? — A.  God 
in  Christ  by  the  Holy  Spirit,  Acts  v.  31. 

Q.  What  is  the  instrumentaJ  cause  of  repentance  1 — A. 
God's  providence,  but  especially  his  word. 

Q.  In  how  many  things  doth  gospel-repentance  consist? 
— A.  Five,  viz.  a  sense  of  sin,  an  apprehension  of  God's 
mercy  ;   grief  for,  hatred  of,  and  turning  from  sin. 

Q.  What  call  you  a  sense  of  sin  ? — A.  A  heart  affecting 
view  of  it  in  its  nature,  number,  and  aggravations. 

Q.  Why  is  this  neqessaiy  in  true  repentance  1 — A.  To 
make  our  soul  sick  and  weary  of  sin,  .Tcr.  xiii.  27. 

Q.  How  is  this  true  sense  of  sin  produced"? — A.  By  ike 
convictions  of  God*s  Spirit,  .Tohn  xvi.  8. 

Q.  What  do  you  mean  by  an  appreJiension  of  the  mercy 
of  God  in  Christ  1 — A.  A  sight  of  him  as  merciful  in  par- 
doning our  sins,  and  saving  our  souls  through  Christ. 

Q.  How  is  the  affecting  apprehension  of  God's  mercy 
produced  ? — A.  By  the  Spirit*s  enlightening  our  mind  in 
the  knowledge  of  Christ  and.  his  mediation.  Gal.  i.  16. 

Q.  Why  is  it  necessary  in  repentance  ] — A.  To  melt 
our  heart  for  sin,  and  keep  us  from  despair. 

Q.  What  is  grief  for  sin  1 — A.  Our  sorrowing  for  sin, 
as  it  dishonours  God,  defiles  and  wounds  our  own  soul,  and 
the  souls  of  others.  Psalm  li.  4 — 17. 

Q.  What  doth  most  powerfully  excite  true  grief  for  sin  % 
— ^A.  A  believing  view  of  Christ  in  his  sufferings. 


OP    REPENTANCE    UNTO    LIFE.  297 

Q.  How  doth  this  view  excite  true  grief  for  sin? — A.  As 
in  the  death  of  Christ  we  clearly  see  the  greatness  of  that 
divine  love  against  wliich  sin  is  committed,  and  the  great- 
ness of  God's  indignation  at  our  sin. 

Q.  How  doth  the  view  of  the  greatness  of  God's  love, 
which  appears  in  Christ's  death,  excite  grief  for  sin  1 — A. 
It  fills  us  with  indignation  and  shame,  that  we  have  ren- 
dered unto  God  hatred  for  such  astonishing  love. 

Q.  How  doth  the  view  of  God's  indignation  against  sin, 
which  appears  in  Christ's  death,  excite  grief  for  sin  1 — A. 
It  fills  lis  with  shame  and  sorrow,  that  we  have  delighted 
so  much  in  that  abominable  thing  which  God  so  hateth,  as 
to  punish  it  with  the  death  of  his  Son. 

Q.  What  are  the  properties  of  true  grief  for  sin  ? — A.  It 
is  a  godly,  kindly,  universal,  proportionate,  and  superlative 
grief  and  sorrow,  2  Cor.  vii.  10,  11. 

Q.  How  is  it  a  godly  sorrow  ] — A.  As  sin  is  sorrowed 
for  chiefly  as  against  God,  Psalm  li.  4. 

Q.  How  is  it  a  kindly  grief? — A.  It  flows  from  our  love 
to  God,  and  the  faith  of  his  love  to  us,  1  John  iv.  19. 

Q.  How  is  it  universal  grief  1 — A.  As  we  grieve  for  all 
known  sins  with  our  whole  heart.  Psalm  xv.  17. 

■Q.  How  is  it  proportionate  grief? — A.  As  we  grieve 
most  for  our  greatest  sins,  as  original  sin,  unbelief,  and  be- 
loved lusts,  Psal.  h.  3.  5,  Rom.  vii.  14 — ^24. 

Q.  How  is  it  superlative  grief? — A.  As  we  are  more 
grieved  for  sin  than  for  afflictions,  Rom.  vii.  24. 

Q.  Is  true  grief  for  sin  always  sensibly  greater  than  grief 
for  afflictions  ? — A.  No,  but  it  is  more  deep  and  lasting,  as 
it  continues  while  we  live.  Psalm  li.  3. 

Q.  Must  tears  always  attend  true  grief  for  sin? — A. 
Many  have  tears  for  sin  without  true  grief,  and  some  may 
have  true  grief  for  sin  without  tears. 

Q.  Why  is  grief  for  sin  necessary  in  repentance  ? — A. 
To  make  our  soul  willing  to  leave  sin.  Job  xlii.  5,  6. 

Q.  What  is  hatred  of  sin  ? — A.  A  dislike  and  abhor- 
rence of  it,  and  loathing  ourselves  for  it. 

Q.  What  chiefly  excites  us  to  the  true  hatred  of  sin  ? — 
A.  A  view  of  Christ  as  crucified /or  us,  Zech.  xii.  10. 

Q.  How  doth  the  view  of  this,  as  the  greatest  evidence 
of  God's  love,  stir  up  hatred  of  sin  ? — A.  It  makes  us  hate 
sin  as  the  murderer  of  God's  dear  Son,  and  our  best  fi*iend, 
Zech.  xii.  10,  Acts  ii.  36,  37. 

Q.  How  doth  the  view  of  Christ's  death,  as  the  greatest 


298  OP    REPENTANCE   UNTO    LIFE. 

evidence  of  God's  indignation  at  sin,  excite  hatred  of  it? — 
A.  It  makes  us  to  hate  sin  because  God  hates  it ;  and,  as 
far  as  possible,  as  God  hates  it,  Psalm  cxxxix.  22,  23. 

Q.  What  are  the  properties  of  true  hatred  of  sin  1 — A. 
It  is  a  gracious  hatred,  flowing  from  love  to  God  ;  an  uni- 
versal hatred  of  all  sin,  at  all  times;  a projjortionate  ha- 
tred, chiefly  bended  against  our  greatest  sins  ;  a  superla- 
tive hatred  of  sin  above  any  other  thing ;  a  self-loathing 
hatred,  whereby  we  loath  and  abhor  ourselves  as  the  rest 
and  lodging  of  sin.  Psalm  xcvii.  10,  and  cxix.  104. 

Q.  Is  it  not  also  a  perfect  hatred  1 — A.  Yes,  as  therein 
we  desire  to  hate  sin  with  all  our  heart,  and  are  grieved 
that  any  love  to  sin  should  remain  in  us ;  and  it  is  hatred 
which  cannot  admit  of  reconciliation  with  sin. 

Q.  Why  is  hatred  of  sin  necessary  in  true  repentance  ? 
— A.  To  make  our  soul  turn  from,  and  war  against  it. 

Q.  What  do  you  understand^ by  turning  from  sin"? — A. 
Our  leaving  the  practice  of  gross  sins,  and  ceasing  from  the 
love  of  every  sin.  Psalm  cxix.  49,  Isa.  i.  16. 

Q.  Can  we  return  to  these  gross  sins  of  which  we  have 
truly  repented  1 — A.  We  cannot  return  to  a  course  of  such 
sins,  nor  live  always  hardened  in  them,  1  John  iii.  9. 

Q.  To  whom  do  we  turn,  in  leaving  the  pleasures  and 
service  of  sin  1 — A.  To  God  as  our  Lord  and  Portion. 

Q.  Is  turning  from  the  pleasures  and  service  of  sin  dif- 
ferent from  our  turning  to  God  1 — A.  No  ;  every  step  wo 
turn  from  sin  is  a  step  towards  God,  Hos.  xiv.  1. 

Q.  What  is  the  cause  of  our  turning  from  sin  to  God  1 — 
A.  God's  almighty  love  drawing  our  heart,  Hos.  xi.  4. 

Q.  Can  then  any  graceless  man  turn  from  sin  1 — A.  He 
may  turn  from  the  outward  practice  of  some  gross  sins,  but 
cannot  turn  from  the  love  of  any  sin. 

Q.  In  what  manner  do  true  penitents  turn  from  sin  to 
God  1 — Humbly,  with  a  deep  sense,  and  free  confession  of 
their  sin  ;  universally,  from  all  sins  with  their  whole  heart ; 
and  heartily,  from  love  to  God,  with  full  purpose  of  heart, 
and  endeavour  after  new  obedience. 

Q.  What  mean  you  by  turning  from  sin  to  God  with  a 
full  purpose  of  heart  X — A.  Our  fixed  resolution  of  heart  to 
war  against  and  mortify  sin,  and  obey  God  more  and  more, 
in  spite  of  all  opposition,  Phil.  iii.  14. 

Q.  Are  true  penitents  often  turned  out  of  their  designed 
path  ] — A.  Yes  ;  but  never  from  their  fixed  purpose  against 
sin,  Jer.  xxxii.  40,  Psalm  xlviii.  5,  and  cxix.  100. 


OP    REPENTANCE    UNTO    LIFE.  ^Hjf^ 

Q.  How  is  our  full  purpose  of  heart  against  sin  evidenc- 
ed ? — A.  By  our  endeavour  after  new  obedience  to  the  law 
of  God,  Psalm  cxix.  5,  2  Cor.  vii.  1,  Ileb.  xii.  28. 

Q.  Why  is  this  obedience  called  wcm;? — A.  Because  it 
proceeds  from  a  new  prmcip/c,  is  influenced  by  new  motives^ 
directed  by  a  new  rule,  and  managed  in  a  new  manner  to  a 
new  endy  Ezek.  xxxvi.  26,  27. 

Q.  How  doth  it  proceed  from  a  new  principle  ? — A.  It 
proceeds  from  a  new  heart  united  to  Christ,  and  not  from 
the  old  corrupt  heart,  Matth,  vii.  17,  Luke  viii.  15. 

Q.  How  is  this  obedience  influenced  by  neiv  motives  ? — 
A.  It  is  influenced  by  the  authority  of  God,  and  his  love  in 
dhrist  shed  abroad  in  our  hearts ;  not  by  the  old  motives 
of  the  fear  or  favour  of  men,  or  legal  fear  of  God's  wrath, 
or  hope  of  his  favour,  1  John  iv.  19,  and  v.  2. 

Q.  How  is  it  directed  by  a  new  rule  ? — A.  It  is  directed 
by  the  law  as  a  rule  of  life  ;  not  by  the  law  as  a  covenant, 
and  our  own  inclination,  1  Cor.  ix.  21. 

Q.  How  is  this  obedience  nao  in  its  e7id? — A.  Its  end 
is  the  glory  of  God,  not  self-interest  and  applause. 

Q.  What  are  the  properties  (or  manner)  of  this  new  obe- 
dience 1 — A.  It  is  sincere,  as  therein  we  study  to  be  in  re- 
ality what  wc  appear :  spiritual,  as  all  the  powers  of  our 
soul  are  employed  in  it  with  holy  fear  and  delight :  constant, 
as  we  walk  habitually  in  the  ways  of  God  as  long  as  we 
live  :  humble,  as,  after  we  have  done  all,  we  count  ourselves 
unprofitable  servants  :  and  universal,  as  we  study  conformi- 
ty to  the  whole  law  of  God,  in  thought,  word,  and  deed. 

Q.  What  are  the  marks  of  repentance  unto  life  1 — A.  A 
careful  desire  to  avoid,  and  be  rid  of  sin ;  a  humble,  free, 
and  ingenuous  confession  of  it ;  and  a  holy  revenge  on  it, 
in  cutting  sliort  our  lusts  of  their  wonted  provision,  2  Cor. 
vii.  11,  Psal.  li.,  Rom.  vii.  14—24. 

Q.  For  what  reasons  should  we  repent  of  our  sin  ? — A. 
God's  mercies  and  judgments  call  us  to  it;  his  command, 
and  our  baptismal,  and  other  engagements,  bind  us  to  it ; 
and  except  we  repent,  we  shall  surely  perish. 

Q.  W^lien  ought  we  to  repent  of  our  sin  t — A.  Immedi- 
ately v/ithout  delay  ;  for  the  present  day  may  be  our  last ; 
and  every  day's  continuance  in  sin  is  a  re-acting  of  our  for- 
mer sins,  hardens  our  heart,  and  may  provoke  God  to  deny 
us  grace  to  repent,  Psal.  cxix.  59,  60. 

Q.  Is  die  repentance  of  the  tliief  on  the  cross  any  en- 
couragement to  delay  repentance  till  our  last  moments  ? — 


300  OP   THE    OUTWARD    AND    ORDINARY 

A.  No ;  for  it  is  but  an  instance  of  such  late  repentance  ; 
and  that  in  a  man  who  perhaps  never  lieard  of  Christ  be- 
fore ;  and  at  such  a  time  as  the  like  never  was,  nor  will  be ; 
namely,  when  Christ  triumphed  over  Satan  on  the  cross, 
Luke  xxiii.  40 — 43. 

Q.  Can  we  truly  repent  of  ourselves? — A,  No. 

Q.  What  then  should  we  do  to  obtain  repentance? — A. 
Carfully  consider  our  sins,  and  the  sufferings  of  Christ,  and 
cry,  that,  as  a  Prince  exalted  to  give  repentance,  he  may 
turn  us,  and  we  shall  be  turned,  Isa.  Iv.  7. 

Q.  88.  What  are  the  outward  oneans  whereby  Christ 
comrminicateth  to  us  the  benefits  of  j'edeniptio7i  ? 

A.  The  outward  and  ordinary  means,  whereby 
Christ  communicateth  to  us  the  benefits  of  redemp- 
tion, are  his  ordinances,  especially  the  word,  sacra- 
ments, and  prayer ;  ail  wliich  are  made  effectual  to 
the  elect  for  salvation* 

Q.  Why  are  the  outward  means  of  salvation  called 
ChrisVs  ordinances! — A.  Because  he  appointed  them  as 
the  King  and  Prophet  of  his  church,  Eph.  iv.  11,  12,  13. 

Q.  What  is  the  general  property  of  all  the  ordinances 
of  Christ? — A.   They  are  Ao/y  ordinances,  Ezek.  xliii.  12. 

Q.  How  are  they  holy  ? — A.  They  are  pure  in  them- 
selves, appointed  for  the  service  of  the  holy  God,  and  to 
make  us  pure  and  holy,  Eph.  iv.  12,  13.  Prov.  viii.  34. 

Q.  Why  are  Christ's  ordinances  called  outward  means 
of  salvation  ? — A.  To  distinguish  them  from  the  Spirit  and 
his  grace,  which  are  inward  means  of  it,  John  iii.  5,  6. 

Q.  Why  are  they  called  or6?mar^  means? — A.  Because 
God  seldom  conveys  grace  to  adult  persons,  without  the  use 
of  them.  Acts  ix.  &c. 

Q.  What  ordinances  of  Christ  are  the  principal  out- 
ward and  ordinary  means  of  salvation  ? — A.  The  word, 
sacraments,  and  prayer.  Acts  ii.  42. 

Q.  When  doth  Christ  communicate  his  benefits  by  his 
ordinances? — A.  When  they  are  made  effectual  for  our 
salvation.  Acts  ii.  46,  47.  Rom.  i.  16.  1  Thess  ii.  13. 

Q.  What  do  you  mean  by  the  ordinances  being  made 
effectual  to  salvation  ? — A.  Their  being  made  means  not 
only  of  revealing  and  offering  salvation,  but  of  giving  the 
real  possession  of  it  to  us,  Eph.  i.  13,  14. 


MEANS    OP    SALTATION.  301 

Q.  To  whom  are  Christ's  ordinances  made  effectual  for 
salvation  1 — A.  To  the  elect  onZy,  Acts  xiii.  48. 

Q.  Why  are  they  not  effectual  to  others  1 — A.  Because 
divine  power  doth  not  attend  them  to  others. 

Q.  Why  then  should  persons  not  elected  wait  upon  any 
of  Christ's  ordinances  1 — A.  God  commands  it ;  and  they 
know  not  but  they  are  elected,  Prov.  viii.  34. 

Q.  Do  the  word  sacraments,  and  prayer,  equally  respect 
the  graceless  and  gracious  state  of  elect  persons  1 — A.  No : 
the  word  and  prayer  respect  both  states ;  but  the  sacra- 
ments respect  onli/  their  gracious  state. 

Q.  How  doth  it  appear  that  the  word  and  prayer  respect 
both  states  ? — A.  Because  they  are  means  of  bringing  us 
out  of  a  graceless  state,  and  of  confirming  us  in  a  gracious 
state,  Acts  viii.  Eph.  i.  13,  and  vi.  17,  18. 

Q.  How  doth  it  appear,  that  the  sacraments  respect  only 
our  gracious  state  ? — A.  Because  they  are  seals  for  con- 
firming God's  covenant  with  us,  and  suppose  our  entrance 
into  it,  Rom.  iv.  11. 

Q.  By  what  are  God's  ordinances  made  effectual  to  our 
salvation? — A.  By  the  blessing  of  Christ,  and  the  work- 
ing of  his  Spirit  in  us,  1  Thess.  i.  5.  1  Cor.  iii. 

Q.  What  do  you  mean  by  the  blessing  of  Christ  on  or- 
dinances ] — A.  His  institution  of  them  for  our  salvation, 
and  his  saving  power  attending  them. 

Q.  What  mean  you  by  the  working  of  Christ's  Spirit  1 
— A.  His  graciously  applying  the  ordinances  to  our  heart, 
and  medting  us  to  see  and  receive  Christ  in  them,  1  Thess. 
i.  5. 

Q.  Do  Christ's  ordinances  become  effectual  in  any  de- 
gree, from  any  virtue  in  themselves  1 — A.  No :  for  the 
scripture  declares,  the  word  preached  did  not  profit ;  and 
that  it  is  to  some  savour  of  death :  and  daily  experience 
shews,  that  the  persons  may  receive  all  these  ordinances, 
and  yet  be  openly  wicked,  Heb.  iv.  2,  Isq.  vi.  9,  10. 

Q.  Can  the  holiness,  learning,  or  dihgence  of  him  that 
doth  administer  any  of  these  ordinances  make  them  effect- 
ual to  salvation  1 — A.  No ;  few  even  of  Christ's  hearers 
were  converted ;  and  Paul  may  plant  and  Apollos  water, 
but  it  is  God  that  giveth  the  increase,  1  Cor.  iii.  22. 

Q.  May  we  then  be  careless  who  preach  the  word,  and 
administer  the  sacraments  to  us  1 — A.  No ;  for  the  admin- 
istration of  them  in  an  irregular  manner,  and  by  persons 
26 


302  OP    THE    OUTWARD    AND    ORDINARY,    &C. 

unqualified  and  unsent,  tends  to  prevent  the  efficacy  of 
them,  Jer.  xxiii.  32,  Rom.  x.  14,  15,  Heb.  v.  4. 

Q.  How  ought  the  dispensers  of  word  and  sacraments 
to  be  personally  qualified  1 — A.  They  ought  to  be  blame- 
less, acquainted  with  God's  truths,  zealous  for  them,  and 
able  to  defend  and  declare  them  to  others,  Titus  i.,  1 
Tim.  iii, 

Q.  How  ought  they  to ,  be  called  to  their  office  ? — A. 
With  inward  and  outward  call  of  God. 

Q.  Wherein  lieth  the  inward  call  of  God  ] — A.  It  or- 
dinarily consists  in  a  person's  being  humbly  inclined,  from 
love  to  the  glory  of  God,  and  compassion  to  the  souls  of 
men,  to  bestow  his  gifts  in  the  ministerial  work,  if  God  in 
his  providence  give  regular  access. 

Q.  What  is  God's  ordinary  outward  call  to  the  ministry  1 
— A.  The  invitation  or  consent  of  the  Christian  people  to 
whom  he  is  to  minister ;  with  the  trial  of  his  gifts,  and  or- 
dination by  a  presbytery.  Acts  xiv.  23,  1  Tim.  iv.  14. 

Q.  How  is  the  word  to  be  preached  by  such  as  are 
duly  qualified  and  called  thereto? — A.  Soundly,  sincerely, 
plainly,  diligently,  wisely,  faithfully,  and  zealously. 

Q.  How  is  a  minister  to  preach  soundly  1 — A.  By  preach- 
ing nothing  but  what  is  founded  on  the  word  of  God. 

Q.  How  is  he  to  preach  sincerely  ? — A.  By  preaching 
from  faith,  not  for  filthy  lucre,  but  the  glory  of  God,  and 
good  of  men  ;  and  by  insisting  chiefly  on  the  most  import- 
ant subjects,  as  Christ's  excellency,  our  need  of  him,  the 
beauty  and  necessity  of  holiness,  &c.,  1  Cor.  ii.,  iii. 

Q.  How  is  he  to  preach  plainly? — A.  By  using  such 
words,  arguments,  and  order,  as  his  hearers  can  best  under- 
stand, and  which  tend  most  to  aff*ect  their  conscience. 

Q.  How  is  he  to  preach  diligently  ? — By  embracing  all 
opportunities  of  preaching  or  preparing  for  it. 

Q.  How  is  he  to  preach  faithfully  ? — A.  By  giving  saints 
and  sinners  their  due  portion  ;  preaching  against  the  sins  of 
his  hearers,  without  respect  of  persons  ;  and  preaching  law 
and  gospel,  in  such  a  manner  as  tends  to  honour  both.  Mat. 
xxii.,  xxiv.,  Ezek.  iii.,  xxxiii.,  Col.  i.  28. 

Q.  How  is  he  to  preach  wisely  ? — A.  By  suiting  his  doc- 
trine to  the  present  cases  and  capacity  of  his  hearers. 

Q.  How  is  he  to  preach  zealously  ? — A.  By  preaching 
from  fervent  love  to  God  and  the  souls  of  men,  manifested 
in  a  grave  and  aflfectionate  address  to  the  hearers. 


OP    THE    EFFICACY   OP    THE    WORD.  303 


Q.  89.  How  is  the  word  made  effectual  to  salva- 
tion? 

A.  The  Spirit  of  God  maketh  the  reading,  but  es- 
pecially the  preaching  of  the  word,  an  effectual  means 
of  convincing  and  converting  sinners,  and  of  building 
them  up  in  holiness  and  comfort,  through  faith,  unto 
salvation. 

Q.  Who  makes  the  word  effectual  for  our  salvation  1 — 
A.  The  holy  Spirit  of  God,  1  Thess.  i.  5,  and  ii.  13. 

Q.  What  of  the  word  doth  the  Spirit  make  effectual  for 
our  salvation  1 — A.  Both  the  reading  tind  the  preaching  of 
the  word,  but  especially  the  preaching  of  it^  Rom.  x.  17. 

Q.  Why  doth  God  especially  make  the  preaching  of  the 
word  effectual  1 — A.  To  maintain  the  honour  of  that  ordi- 
nance, the  attendance  upon  which  is  most  difficult ;  and 
which  includes  a  more  open  testimony  for  Christ,  in  oppo- 
sition to  the  visible  kingdom  of  Satan,  Rom.  x.  15 — 17. 

Q.  Of  what  use  is  the  reading  and  preaching  of  the 
word  to  elect  sinners  ? — A.  It  is  an  effectual  means  of 
convincing  and  converting  them,  Rom.  i.  and  iii.,  Heb. 
iv.  12. 

Q.  How  is  the  word  of  God  a  means  of  conviction  1 — 
A.  It  shews  what  is  sinful,  and  what  is  the  nature,  aggra- 
vations, and  wages  of  sin,  Rom.  iii. 

Q.  How  is  the  word  a  mean  of  converting  sinners  ? — 
A.  It  shews  why,  from  what,  and  to  what  we  should  turn  ; 
and  by  it  the  Spirit  of  God  conveys  his  converting  grace, 
or  tlie  new  nature  into  our  heart.     See  Quest.  31. 

Q.  Of  what  use  is  the  reading  and  preaching  of  tlie 
word  to  the  elect  after  conversion "? — A.  It  is  an  effectual 
means  of  building  them  up  in  holiness  and  comfort. 

Q.  Wliat  is  that  holiness  in  which  they  are  built  up  ? — 
A.  Their  sanctification  of  nature  and  life. 

Q.  What  is  that  comfort  in  which  they  are  built  up  1 — 
A.  Assurance  of  God's  love,  peace  of  conscience,  and  joy 
in  the  Holy  Ghost.     See  Quest  35,  36. 

Q.  Upon  what  foundation  is  this  hoHness  and  comfort 
built  1 — A.  On  Christ  as  our  portion,  righteousness,  and 
strength  ;  and  upon  God,  in  his  perfections  and  promises, 
as  made  ours  in  Christ,  Isa.  xxviii.  16,  1  Cor.  iii.  11. 

Q.  What  is  meant  by  building  up  saints  in  hohness  and 


304  OP    THE    MANNER   OF    READING 

comfort  ? — A.  It  is  to  make  them  increase  and  abound  in 
holiness  and  comfort,  Prov.  iv.  18,  2  Peter  iii.  18. 

Q.  How  is  the  word  a  mean  of  building  us  up  in  holi- 
ness 1 — A.  It  shews  us  what  is  our  duty,  with  the  nature, 
pattern,  and  motives  of  holiness ;  it  condemns  all  impurity  ; 
discovers  errors,  corruptions,  and  temptations  ;  and  fortifies 
against  them,  by  the  Spirit's  conveying  his  sanctifying  in- 
fluences into  our  heart,  John  xvii.  17. 

Q.  How  doth  the  word  build  up  saints  in  comfort  ? — A. 
It  reveals  the  strongest  grounds  of  comfort,  such  as  promi- 
ses of  pardon  and  eternal  life  ;  and  by  it  the  love  of  God 
is  shed  abroad  in  our  heart.  Psalm  cxix.  49,  50. 

Q.  To  what  height  are  we  by  the  word  built  up  in  holi- 
ness and  comfort? — A.  Unto  complete  salvation.* 

Q.  Through  what  doth  the  word  of  God  build  us  up  in 
holiness  and  comfort  1 — A.  Through  faith. 

Q.  How  is  it  through  faith  that  the  word  becomes  effec- 
tual or  four  salvation  1 — A.  As  by  faith  we  receive  the  word 
in  its  convincing,  converting,  sanctifying,  and  comforting 
influence,  into  our  heart,  Acts  xv.  9,  Heb.  iv.  2. 

Q.  Why  is  the  word  of  God  compared  to  a  hammer, 
fire,  light,  rain,  and  milk? — A.  As  a  hammer^  it  breaks;  as 
Sijire,  it  melts  and  purges  ;  as  lights  it  instructs  ;  as  rain, 
dew,  or  water,  it  refreshes  and  fructifies  ;  and  as  milk,  it  re- 
stores and  nourisheth  our  heart,  Jer.  xxiii.  29. 

Q,.  90.  How  is  the  word  to  be  read  and  heard,  thai 
it  may  become  effectual  to  salvation  ? 

A.  That  the  word  may  become  effectual  to  salvation, 
we  must  attend  thereunto  with  diligence,  preparation, 
and  prayer ;  receive  it  with  faith  and  love ;  lay  it  up 
in  our  hearts,  and  practice  it  in  our  lives. 

Q.  Who  ought  to  read  and  hear  the  word  of  God  1 — A. 
All  men  ought  to  read  and  hear  it,  John  v.  39,  Isa.  Iv. 

Q.  How  prove  you,  that  all  men  should  read  God's 
word  % — A.  God  commands  us  to  read  it,  commends  for 
reading  it,  and  caused  it  to  be  written  in  the  language  of 
his  church  in  the  time  it  was  revealed.  Acts  xvii.  11. 

Q.  What  is  the  fruit  of  ignorance  of  the  scriptures  1 — A. 
Manifold  errors,  and  eternal  destruction. 

Q.  How  often  should  we  read  the  Scriptures? — A.  Daily, 
both  in  secret,  and  in  our  families. 
-  Q.  Is  it  not  enough  if  we  read  the  Scriptures  only  on 


305 

Sabbath  ? — A.  No  ;  this  is  a  dismal  token  of  Satan's  still 
Winding  our  minds,  that  we  see  not  tlie  excellency  of  Christ, 
and  wonders  of  iiis  law,  2  Cor.  iv.  4. 

Q.  Is  it  not  very  scandalous  for  gospel-hearers  to  be  un- 
acquainted with  the  Scriptures  ? — ^A.  Yes  ;  as  scandalous 
in  itself  as  gross  immoralities  of  life,  Isa.  xxvii.  11. 

Q.  How  are  we  to  read  and  hear  God's  word,  that  it  may 
be  effectual  for  our  salvation? — A.  In  preparing  for,  re 
ceiving,  and  improving  the  word,  read  or  heard. 

Q.  How  should  we  pre})are  ourselves  for  reading  or  hear- 
ing the  word  of  God  1 — A.  By  meditation,  self-examina- 
tion, and  prayer.  Psalm  cxix.  IS.  97,  2  Cor.  xiii.  5. 

Q.  Oil  what  should  we  meditate  before  reading  or  liear- 
ing  the 'word  of  God  ? — ^A.  On  the  greatness  and  goodness 
of  God  its  author;  on  its  own  excellency,  stability,  and 
fulness ;  on  the  excellency  of  Christ,  the  matter  and  con- 
firmer  of  it ;  and  on  our  vileness,  &,c.  Psalm  xlv.  1. 

Q.  Why  is  this  necessary  1 — A.  To  make  us  read  and 
Irear  the  word  with  faith,  love,  humility,  and  thankfulness. 

Q..  Concerning  what  are  we  to  examine  ourselves  be- 
fore reading  and  hearing  the  word  of  God  1 — A.  Concern- 
ing our  state,  and  our  present  condition.  Lam.  iii.  40. 

Q.  Why  is  this  necessary  1 — A.  That  we  may,  with 
knowledge  and  care,  apply  whatever  suits  our  case. 

Q.  For  what  are  we  to  pray  before  hearing  the  word  ? — 
A.  That  God  would  assist  the  minister,  and  by  him  send  a 
fit  message  to  us,  applying  it  with  power  to  ourselves  and 
fit  message  to  us,  applying  it  with  power  to  ourselves  and 
others,  Col.  iv.  3,  4,  Psalm  cxix.  18. 

Q.  Why  is  prayer  necessary  before  reading  and  hearing 
the  word  1 — A,  To  enlarge  our  hearts  for,  and  bring  the 
promised  blessings  into  them.  Psalm  Ixxi.  10. 

Q.  How  ought  we  to  receive  the  word  while  reading  or 
hearing  it? — A.  With  great  attention,  reverence,  faith  and 
love.  Psalm  Ixxxix.  7,  1  Thess.  i.  5,  ii.  13. 

Q.  How  must  we  read  and  hear  with  great  attention  1 — 
A.  By  careful  listening  to,  and  pondering  every  sentence  as 
we  read  or  hear  it.  Acts  xvi.  14,  Isa.  hi.  3. 

Q.  Why  is  such  attention  necessary  ? — A.  Because  what 
we  read  or  hear  is  the  truth  of  God  on  which  our  eternal 
happiness  or  misery  depends,  Heb.  ii.  1.  3. 

Q.  Why  must  we  hear  the  word  with  great  reverence  ? 
— A.  Because  God  himself  is  present  in  his  word. 

Q.  How  raust  we  read,  hear,  and  receive  tlie  word  with 
26* 


306  OP    THE    MANNER    OF    READING 

faith  1 — A.  By  believing  every  divine  truth,  as,  m  one  re- 
spect or  other,  spoken  by  God  to  us,  Heb.  xi.  13. 

Q.  Is  faith  to  be  exercised  in  the  very  same  manner  to- 
wards all  the  parts  of  God's  word  ] — A.  No  ;  its  exercise 
is  to  be  varied  according  to  the  matter  read  or  heard,  whe- 
ther promises  or  threatenings,  <fec. 

Q.  How  is  our  faith  to  receive  the  promises  of  God  1 — 
A.  In  believing  that  all  the  blessings  lodged  in  them  are 
made  over  to  us,  and  shall  be  given  us  in  due  time. 

Q.  How  is  our  faith  to  receive  scripture  threatenings  ? — 
A.  By  believing,  that  the  wrath  contained  in  them  is  due  to 
our  sin,  and  shall  overtake  us  if  M^e  continue  in  it. 

Q.  How  is  our  faith  to  receive  scripture  prophecies  1 — A. 
By  crediting  the  accomplishment  of  the  events  foretold,  and 
preparing  us  for  them,  Luke  i.  25. 

Q.  How  is  our  faith  to  receive  scripture-doctrines  1 — A. 
In  embracing  them  as  true,  wonderful,  holy,  and  full  of 
grace  and  mercy  to  man,  2  Tim.  i.  13.  15,  16. 

Q.  How  is  our  faith  to  receive  scripture  precepts  ? — A. 
In  discerning  their  holiness  and  equity,  and  believing  their 
obligation  upon  us,  and  our  mournful  defects  in  obedience, 
Psal.  xix.  7 — 19.  Isa.  vi.  5,  Rom.  vii.  14. 

Q.  How  is  our  faith  to  receive  scripture  histories  ? — A. 
In  crediting  them  as  true,  and  discerning  them  as  evidences 
of  the  truth  and  holiness  of  the  promises,  threatenings, 
doctrines,  precepts,  or  prophecies  ;  and  as  encouragements 
to  improve  them,  Rom.  xv.  4,  Heb.  xi.  13. 

Q.  Why  is  faith  necessary  in  reading  and  hearing  the 
word  of  God  1 — A.  Because  without  faith  we  constantly 
make  God  a  liar,  and  render  his  word  a  savour  of  death  to 
ourselves,  1  John  v.  11,  Heb.  iv.  2. 

Q.  With  what  love  must  we  read  and  hear  the  word  of 
God  1 — A.  With  an  ardent  love  to  it  as  the  word  of  God, 
and  mean  of  our  salvation,  Psal.  cxix.  97. 

Q.  How  must  our  love  to  God's  word  manifest  itself? — 
A.  In  our  esteeming,  desiring,  and  delighting  in  it,  more 
than  in  any  worldly  good  thing,  Psal.  xix.  and  cxix. 

Q.  Why  is  love  to  the  word  of  God  necessary  in  read- 
ing and  hearing  iti — A.  Because  of  its  author,  excellen- 
cies, and  usefulness ;  and  that  it  may  be  kindly  received 
into  our  heart.  Acts  xiii.  48, 1  Thess.  ii.  13. 

Q.  How  are  we  to  improve  the  word  of  God  when  read 
or  heard  l — A.  By  laying  it  up  in  our  hearts,  and  practis- 
ing it  in  our  lives,  Psal.  cxix.  11.  34,  Col.  iii.  16. 


AND    HEARING   GOD*S    WORD.  307 

Q.  What  is  meant  by  laying  up  the  word  of  God  in  our 
heart  ? — A.  The  laying  it  up  in  our  memory  by  remember- 
ing it,  in  our  mind  by  the  knowledge  of  it,  and  in  our  will 
and  affections  by  the  constant  love  of  it.  Col.  iii.  16. 

Q.  Why  is  it  necessary  to  lay  up  God's  word  in  our 
heart  1 — A.  That  we  may  practise  it  in  our  life. 

Q.  What  is  meant  by  practising  God's  word  in  our  hfe  ? 
— A.  The  daily  improvement  of  it  for  direction  in,  excite- 
ment and  encouragement  to  our  duty,  Psal.  cxix. 

Q.  How  are  scripture  promises  to  be  reduced  to  prac- 
tice 1 — A.  In  our  drawing  strength  and  encouragement  to 
our  duty  from  them,  2  Cor.  vii.  1  Heb.  xii.  28. 

Q.  How  are  scripture-threatenings  to  be  reduced  to 
practice  ? — A.  In  our  standing  in  awe  to  sin  because  of 
them  :  and  loving  Christ  for  bearing,  in  our  room,  the 
wrath  which  they  contain,  Heb.  xii.  25,  2  Cor.  v.  14. 

Q.  How  are  scripture-prophecies  to  be  reduced  to  prac- 
tice 1 — A.  In  our  looking,  waiting,  and  preparing  for  the 
events  therein  foretold,  2  Pet.  iii.,  Isa.  vii.,  viii. 

Q.  How  arc  scripture-doctrines  to  be  reduced  to  prac- 
tice 1 — A.  In  our  being  directed,  excited  and  encouraged  to 
holiness  by  them,  John  xv.  3,  and  xvii.  17. 

Q.  How  are  scripture-precepts  to  be  reduced  to  practice  1 
— A.  In  our  performing  the  duties  required,  and  abstaining 
from  sins  forbidden  in  them,  Deut.  xi.  32. 

Q.  How  are  scripture-histories  of  common  and  temporal 
affairs  to  be  reduced  to  practice  1 — A.  In  our  improving 
them  as  motives  to  prudence,  and  diligence  in  our  spiritual 
concerns,  Luke  xvi.  8. 

Q.  How  are  scripture-histories  of  holy  examples  to  be 
reduced  to  practice  1 — A.  In  our  study  to  imitate  those  pat- 
terns of  good  works,  Heb.  vi.  12,  and  xii.  I,  2. 

Q.  How  is  the  scripture -history  of  God's  mercies  to  be 
reduced  to  practice  1 — A.  In  our  thence  taking  encourage- 
ment boldly  to  ask,  and  firmly  to  expect  mercies  and  bless- 
ings from  him.  Numb.  xiv.  19,  Psal.  cv.,  cxlv. 

Q.  How  is  the  scripture-history  of  God's  judgments  to 
be  reduced  to  practice  1 — A.  In  our  adoring  the  righteous- 
ness of  God  in  them  ;  and  laying  our  account  with  the  like, 
if  we  indulge  ourselves  in  sin,  Ezek.  xvi.,  xx. 

Q.  How  is  the  scripture-history  of  the  failings  of  good 
men  to  be  reduced  to  practice  1 — A.  In  our  learning  to  dis- 
trust our  heart,  watch  against  temptations,  pray  for,  and 
solely  depend  on  tlie  grace  that  is  in  Christ,  1  Cor.  x. 


308  OP   THE    NATURE    OP 


Q..  91.  How  do  the  sacraments  become  effectual 
means  of  salvation  ? 

A.  The  sacraments  become  effectual  means  of  sal- 
vation, not  from  any  virtue  in  them,  or  in  him  that 
doth  administer  them ;  but  only  by  the  blessing  of 
Christ,  and  the  working  of  his  Spirit  in  them  that  by 
faith  receive  them. 

Q.  Doth  the  truth  or  virtue  of  sacraments  in  the  least 
depend  on  the  intention  or  holiness  of  the  administrator  X — 
A.  No  ;  for  this  would  place  the  power  of  giving  grace  into 
the  hands  of  men,  and  make  us  uncertain  whether  we  had 
received  the  sacraments  or  not. 

Q.  Bj  what  then  are  the  sacraments  made  effectual  for 
salvation? — A.  Only  by  the  blessing  of  Christ,  and  the 
working  of  his  Spirit,  1  Cor.  iii.  6,  7. 

Q.  What  doth  this  teach  us  1 — A.  To  cry  earnestly  for 
Christ's  presence  in  the  sacraments,  and  to  beware  of  resting 
in  them,  Song  iv.  16,  Psal.  ci.  2. 

Q,.  92.    What  is  a  sacrament  ? 

A.  A  sacrament  is  a  holy  ordinance  instituted  by 
Christ,  wherein  by  sensible  signs,  Christ,  and  the  ben- 
efits of  the  new  covenant,  are  represented,  sealed,  and 
applied  to  believers. 

Q.  What  did  the  word  sacrament  originally  mean  ? — A. 
An  oath,  whereby  soldiers  bound  themselves  to  be  faithful 
to  their  general. 

Q.  Why  then  are  Christ's  sealing  ordinances  called  sac- 
raments ? — A.  Because  therein  we  swear,  that  we  will  be 
faidiful  followers,  subjects  and  soldiers  to  Christ ;  and  he 
engageth  to  bestow  all  his  blessings  upon  us. 

Q.  Why  are  the  sacraments  called  holy  ordinances? — A. 
Their  author,  matter,  objects,  and  ends,  are  holy. 

Q.  How  many  parts  are  in  every  sacrament  1 — A.  Two ; 
the  sign,  and  the  thing  signified. 

Q.  What  call  you  the  sign  ? — A.  That  outward  thing  in 
the  sacrament  which  may  be  seen,  felt,  or  tasted. 

Q.  What  is  the  thing  signified  in  all  sacraments  1 — A. 
Christ,  and  the  benefits  of  the  new  covenant. 

Q.  Wherein  doth  the  sign,  and  thing  signified  in  sacra- 


SACRAMENTS     IN    GENERAL.  309 

ments  differ? — A.  The  sign  is  something na^Mra?  and  sen- 
sible, but  the  thing  signified  is  spiritual. 

Q.  What  is  the  form  of  a  sacrament  ? — A.  The  word  of 
divine  institution,  which  unites  the  sign  and  thing  signified, 
and  gives  us  ground  to  expect  his  rendering  them  effectual, 
Matth.  xxvi.  28. 

Q.  What  relation  doth  the  word  of  institution  constitute 
between  these  1 — A.  It  makes  the  sign  to  represent^  seal, 
and  apply  the  thing  signified. 

Q.  What  is  meant  by  the  sign's  representing  Christ  and 
his  benefits  1 — A.  Its  carrying  a  resemblance  of  him  and 
his  benefits,  1  Pet.  iii.  21.  1  Cor.  ii.  23—29. 

Q.  What  is  meant  by  the  sign's  sealing  Christ  and  his 
benefits  ? — A.  Its  confirming  our  interest  in  Christ  and  his 
blessing,  Rom.  iv.  11.  1  Pet.  iii.  21. 

Q.  Do  the  sacraments  make  our  interest  in  Christ  or  his 
promise  firmer  in  itself] — A.  No  :  they  only  further  shew 
the  firmness  of  it,  and  tend  to  strengthen  our  faith  in 
Christ  and  his  promise. 

Q.  How  do  you  prove,  that  the  sacraments  are  seals  of 
God's  covenant? — A.  Because  circumcision  (and,  by  con- 
sequence, all  other  sacraments)  is  called  a  seal  of  the  righ- 
teousness of  faith  ^  Rom.  iv.  11. 

Q.  What  is  meant  by  the  sacramental  sign's  applying 
Christ  and  his  benefits  ? — A.  That  in  and  by  the  sign, 
Christ  and  his  benefits  are  really  made  over  to  us. 

Q.  To  whom  do  the  signs  in  the  sacraments  represent, 
seal,  and  apply  Christ  and  his  benefits? — A.  To  believers 
only,  Exod.  xii.  48.  Ezek.  xliv.  9. 

Q.  Hqw  doth  that  appear  ? — A.  Others  have  no  eyes  to 
see,  no  hand  or  mouth  of  fiiith  to  receive  Christ ;  and  are 
not  in  the  new  covenant,  of  which  alone  the  sacraments 
are  seals. 

Q.  Who  have  a  right  to  partake  of  the  sacraments  ? — 
A.  8uch  as  are  saints  in  appearance  have  a  right  before 
men ;  but  only  real  saints  have  a  right  before  God  ? 

Q.  How  is  it  that  hypocrites  have  a  right  to  the  sacra- 
ments before  men,  when  they  have  none  before  God? — 
A.  They  have  outward  appearance  of  saints ;  and  the 
wickedness  of  their  heart  is  unknown  to  men.  Acts 
viii.  13. 

Q.  Is  it  sinful  and  dangerous  for  hypocrites  to  receive 
the  sacraments? — A.  Yes;  it  is  a  robbing  of  God,  and 
wounding  of  their  own  souls,  Matth.  vii.  6. 


^ijf  OP  THE  NATURE  OP 

Q.  In  what  do  the  word  and  sacraments  agree  ? — A. 
God  is  the  author,  Christ  the  matter,  and  the  glory  of  God, 
and  good  of  his  people,  the  end  in  both. 

Q.  In  what  do  the  word  and  sacraments  differ  ? — A.  In 
their  subjects,  and  in  their  manner  of  conveying  Christ  and 
his  grace  to  us. 

Q.  How  do  they  differ  in  their  subjects  ? — A.  The  word 
is  given  to  all  men  in  general ;  but  the  sacraments  belong 
only  to  such  as  are  in  covenant  with  God. 

Q.  How  do  they  differ  in  their  manner  of  manifesting 
and  conveying  Christ  and  his  grace  to  us  1 — A.  By  the 
word  we  are  first  united  to  Christ,  and  it  represents  him  in 
a  more  simple  manner ;  the  sacraments  do  more  fully  con- 
firm our  faith,  by  giving  us  a  visible  token  that  Christ  is 
ours  ;  the  word  is  a  disposition  to  God  as  our  inheritance  ; 
the  sacraments  are  an  insertment  upon  this  inheritance. 

Q.  For  what  end  hath  Christ  instituted  sacraments  in 
his  church  ? — A.  To  keep  up  the  remembrance  of  his  own 
death ;  give  his  people  solemn  fellowship  with  them,  and 
their  obligations  to  him  ;  strengthen  their  grace  ;  and  dis- 
tinguish them  from  the  rest  of  the  world,  1  Cor.  x.  xi. 

Q.  How  are  Christ's  sacraments  usually  distinguished  ? 
— A.  Into  those  of  the  Old,  and  the  New  Testament. 

Q.  What  different  kinds  of  sacraments  were  under  the 
Old  Testament  1 — A.  Ordinary  and  extraordinary. 

Q.  What  were  the  ordinary  sacraments  of  the  Old  Tes- 
tament?— A.  Circumcision  and  the  passover. 

Q.  What  was  the  outward  sign  in  circumcision? — A. 
The  cutting  off  of  the  flesh  of  the  foreskin. 

Q.  What  was  signified  by  that  ? — A.  The  destruction 
of  original  sin,  which  is  conveyed  by  natural  generation ; 
pardon  of  sin  ;  and  dedication  of  the  person  to  God. 

Q.  When  was  the  sacrament  of  circumcision  instituted  ? 
— A.  About  2107  years  after  the  creation,  Gen.  xvii. 

Q.  What  served  the  church  for  sacraments  before  ? — A. 
The  sacrifices,  &:.c.  which  represented  Christ's  death,  and 
our  living  by  and  on  him,  Heb.  x.  1. 

Q.  What  was  the  passover  1 — A.  The  feasting  on  a 
sacrificed  lamb  on  the  14th  day  of  the  month  Abib,  or 
March. 

Q.  What  was  represented  by  this  lamb  ? — A.  Christ  the 
Lamb  of  God  in  his  death,  1  Cor.  v.  7. 

Q.  Why  was  this  lamb  to  be  an  unblemished  male  of 


SACRAMENTS    IN   GENERAL.  311 

the  first  year? — A.  To  represent  the  purity,  excellency, 
and  vigour  of  Christ  as  our  suttering  Surety,  Heb.  vii.  26. 

Q.  Why  was  the  paschal  lamb  to  be  roasted  ? — A.  To 
shew  the  severity  of  Christ's  sufferings,  Psalm  xxii. 

Q.  Why  was  not  a  bone  of  this  Lamb  to  be  broken  ?— 
A.  To  sliew  how  exactly  the  Father  would  uphold  Christ 
in  his  sufferings,  John   xlx.  36,  Isa.  1.  7.  9. 

Q.  Why  was  this  lamb  to  be  eaten  loith  bitter  herbs  ? — 
A.  To  keep  in  remembrance  the  bitterness  of  the  Egyptian 
bondage  ;  and  shew  that  Christ  must  be  received  with  bit- 
ter repentance  for  sin,  Zech.  xii.  10. 

Q.  Why  was  nothing  of  the  lamb  to  be  left  ? — A.  To 
shew  that  Christ  must  be  wholly  received  by  faith,  John 
i.  12. 

Q.  Why  was  th«  Iamb  to  be  eaten  with  unleavened 
bread  ? — A.  To  keep  in  remembrance  Israel's  hasty  dismis- 
sion from  Egypt ;  and  shew  that  Christ  must  be  received 
with  sincerity  of  heart,  1  Cor.  v.  8. 

Q.  When  was  the  passover  instituted  1 — A.  When  Isra- 
el came  up  out  of  Egypt ;  and  about  2508  years  after  the 
creation,  and  1492  before  Christ. 

Q.  For  what  ends  was  it  instituted  1 — A.  To  be  a  type 
of  Christ,  a  seal  of  the  covenant  of  grace,  and  a  memorial 
of  a  temporal  deliverance,  1  Cor.  v.  8. 

Q.  Why  was  it  called  the  passover  ? — A.  Because  it  was 
a  memorial  of  Israel's  passing  out  of  Egypt,  and  of  the 
angel's  passing  over  their  houses  when  he  smote  the  first- 
born of  the  Egyptians,  Exod.  xii. 

Q.  What  made  the  angel  pass  over  the  houses  of  the  Is- 
raelites 1 — A.  The  sprinkling  of  their  door-posts  and  lintels 
with  the  blood  of  the  paschal  lamb,  Exod.  xii. 

Q.  What  was  signified  by  the  angel's  passing  over  their 
houses  on  account  of  this  sprinkling  of  blood? — A.  That 
the  blood  of  Christ,  sprinkled  on  our  conscience,  is  a  sure 
defence  from  divine  wrath,  Rom.  viii.  1. 

Q.  What  were  the  extraordinary/,  and  less  proper  sacra- 
ments of  the  Old  Testament? — A.  Israel's  passage  through 
the  Red  Sea,  the  manna,  rock,  &.C.,  1  Cor.  x.  1 — 4. 

Q.  What  did  Israel's  passage  through  the  Red  Sea  sig- 
nify?— A.  Our  salvation  from  bondage,  and  separation 
from  the  world,  through  the  blood  of  Christ,  Eph.  i.  7. 

Q.  What  did  the  manna,  and  water-yielding  rock,  signi- 
fy?— A.  Christ's  flesh  as  meat  indeed,  and  his  blood  as 
drink  indeed^  John  vi.  32 — 57,  Rev.  vii.  17. 


312  OF    TUE    NUMBER    OP    THE    SACRAMENTS. 


Q.  93.  What  are  the  sacraments  of  the  New  Testa- 
ment 7 

A.  The  sacraments  of  the  New  Testament  are, 
baptism,  and  the  Lord's  supper. 

Q.  How  do  these  differ  from  the  sacraments  of  the  Old 
Testament  1 — A.  The  sacraments  of  the  Old  Testament 
more  darkly  represented  Christ  as  to  come  ;  but  those  of 
the  New  clearly  represented  him  as  already  come. 

Q.  Do  baptism,  and  the  Lord's  supper,  succeed  in  the 
place  of  circumcision  and  the  passover  1 — A.  Yes  ;  baptism 
is  come  in  place  of  circumcision,  and  the  Lord's  supper  in 
place  of  the  passover. 

Q.  Are  there  no  more  sacraments  under  the  New  Tes- 
tament, than  baptism  and  the  Lord's  supper  1 — A.  No  more 
of  divine  institution ;  but  the  Papists  have  added  five  bas- 
tard sacraments,  viz.  marriage,  ordination,  confirmation, 
penance,  and  extreme  unction. 

Q.  What  is  the  Popish  confirmation  1 — A.  The  pretend- 
ing to  confer  the  Holy  Ghost  on  such  as  have  been  baptized, 
when  they  come  to  years  of  discretion,  by  the  laying  on  of 
the  bishop's  hands. 

Q.  What  is  their  penance  ? — A.  Their  confession  of 
their  sins  to  the  priest,  and  receiving  a  pardon  from  him  on 
condition  of  suffering  from  punishment  for  sin. 

Q.  What  is  their  extreme  unction  1 — iV.  The  anointing 
dying  persons  with  oil,  to  confer  the  Holy  Ghost  on  them, 
and  make  them  fit  for  heaven. 

Q.  How  prove  you  that  marriage  and  ordination,  though 
of  divine  institution  for  other  ends,  are  no  sacraments  1 — • 
A.  Neither  of  them  are  appointed  by  God  for  seals  of  his 
covenant,  nor  signify  the  spiritual  benefits  of  it :  marriage 
is  common  to  all  men,  and  ordination  is  confined  to  a  small 
part  of  professed  saints. 

Q.  How  prove  you  that  confirmation,  penance,  and  ex- 
treme unction,  are  no  sacraments  1 — A.  None  of  them,  as 
used  by  Papists,  have  any  warrant  in  scripture. 

Q.  In  what  do  baptism  and  the  Lord's  supper  agree  ? — 
A.  God  is  the  author,  and  Christ  the  matter  of  bot4i  ;  equal 
preparation  is  necessary  for  both  ;  both  ought  to  be  publicly 
and  solemnly  dispensed  by  gospel  ministers  only  ;  both  are 
seals  of  the  same  covenant,  and  both  contain  engagements 
to  the  same  duties. 


OP    BAPTISM.  313 

Q.  Why  ou^it  baptism  and  the  Lord's  siipper  to  be 
pubhcly  administered  J — A.  Because  they  are  pubhc  badges 
of  the  members  of  the  visible  church,  and  of  our  commun- 
ion witli  Christ,  and  with  one  another. 

Q.  Wherein  lieth  the  evil  of  the  prevailing  practice  of 
private  baptism  1 — A.  It  clandestinely  obtrudes  members  in- 
to the  visible  church,  occasions  the  contempt  and  irreverent 
administration  of  baptism,  separates  the  ordinance  of  teach- 
ing from  it,  confirms  the  ignorant  in  the  Popish  doctrine  of 
its  absolute  necessity,  robs  Christians  of  solemn  opportunity 
to  renew  their  vows,  and  deprives  the  parent  and  child 
of  the  benefit  of  the  joint  prayers  of  the  Lord's  people,  and 
is  a  breach  of  our  natural  vows. 

Q.  How  is  equal  preparation  necessary  for  both  sacra- 
ments, when  children  in  baptism  cannot  be  required  to  ex- 
amine themselves  1 — A.  In  baptism  the  parent  and  child 
are  considered  as  one  ;  and  though  the  trial  and  actual  ex- 
ercise of  grace,  are  not  required  in  the  child,  they  are  as 
necessary  to  the  parent,  as  in  the  Lord's  supper. 

Q.  If  baptism  be  so  solemn,  is  it  not  very  sinful  m  pro- 
fessors to  attend  carefully  on  sermons,  or  the  Lord's  sup- 
per and  carelessly  go  off  when  baptism  is  administered,  as 
if  it  were  less  solemn? — A.  Yes;  Mai.  ii.  9. 

Q.  In  what  do  baptism  and  the  Lord's  supper  differ  ? — 
A.  Baptism  seals  an  entrance  into  the  church  and  covenant 
of  grace,  is  administered  but  once,  and  to  infants  as  well 
as  others  ;  but  the  Lord's  supper  is  a  seal  of  spiritual  nour- 
ishment, is  to  be  frequently  received,  and  by  such  only  as 
can  examine  themselves. 

Q.  How  long  are  baptism  and  the  Lord's  supper  to  con- 
tinue in  the  church  1 — A.  Till  Christ's  second  coming. 

Q,.  94.   W/iat  is  baptism  ? 

A.  Baptism  is  a  sacrament,  wherein  the  washing 
with  water,  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,  doth  signify  and  seal 
our  ingrafting  into  Christff  and  partaking  of  the  bene- 
fits of  the  covenant  of  grace,  and  our  engagement  to 
be  the  Lord's. 

Q.  What  does  the  word  baptism  signify? — A.    Wash- 
ings dipping,  or  sprinkling,  Mark  vii.  4.  Heb.  ix.  10. 
Q.  Did  not  the  Jews  of  old  baptize  or  wash  their  prose- 
27 


314  OP  BAPTISM. 

lytes  when  they  received  them? — A.  Yes;  but  they  did 
not  use  this  as  a  divine  ordinance. 

Q.  When  did  baptism  become  a  divine  ordinance  1 — A. 
When  John  the  Baptist  began  his  pubhc  ministry. 

Q.  Was  the  baptism  of  John  the  same  in  substance  with 
that  of  the  apostles  1 — A.  Yes  ;  though  it  did  not  so  clearly 
point  forth  the  Trinity,  nor  Christ's  actual  incarnation. 
Matt.  iii.  Luke  iii. 

Q.  What  divine  warrant  have  we  for  baptism? — A. 
Christ's  express  command  and  example,  and  the  apostoli- 
cal practice,  Matt.  iii.  16.  John   iv.  2. 

Q.  What  is  Christ's  express  command  for  baptism  1 — 
A.    To  teach  all  nations,  baptizing  them,  &c. 

Q.  What  is  the  outward  sign  of  baptism  1 — A.  Water 
applied  to  the  body.  Acts  viii.  36. 

Q.  Is  the  water  in  baptism  as  well  applied  by  sprinkling, 
(particularly  on  the  face,  which  represents  the  whole  per- 
son), as  by  plunging  our  whole  body  in  it  1 — A.  Yes  ;  for 
what  is  signified  by  baptism  is  called  the  sprinkling  of  the 
blood  of  Christ ;  the  apostles  baptized  many,  where  there 
appears  no  opportunity  of  dipping  their  whole  bodies,  as 
Cornelius  the  jailor,  &c. ;  and  in  cold  climates  dipping 
might  endanger  the  life  of  infants,  1  Peter  i.  2. 

Q.  How  then  is  it  said  that  in  our  baptism  we  are  buried 
loith  Christ  ? — A.  That  signifies  the  burial  of  sin  in  our 
soul  by  our  union  to  Christ,  Rom.  vi.  4,  5,  6. 

Q.  Doth  not  the  scripture  tell  us,  that  sundry  went  down 
into,  or  came  up  out  of  the  water,  at  their  baptism  1 — A. 
These  places  might  as  justly  be  rendered,  they  went  down 
to,  or  came  from  the  water,  Matth.  iii.  Acts  viii. 

Q.  What  is  signified  by  the  water  in  baptism  ? — A.  The 
blood  and  Spirit  of  Christ,  John  iii.  5,  6. 

Q.  Wherein  doth  water  represent  Christ's  blood  and 
Spirit? — A.  As  water  refreshes  and  cleanses  our  body,  so 
do  Christ's  blood  and  Spirit  refresh  and  cleanse  our  soul. 

Q.  How  doth  Christ's  blood  or  righteousness  refresh  and 
cleanse  our  soul  1 — A.  When  applied  to  our  soul,  it  takes 
^way  the  guilt  of  sin,  quiets  our  conscience,  delivers  from 
the  terrors  of  God's  wrath,  and  from  the  law  as  the  strength 
of  sin,  Heb.  x.  22,  1  John  i.  7,  and  ii.  1. 

Q.  How  doth  Christ's  Spirit  refresh  and  cleanse  our 
soul  1 — A.  He  takes  away  the  filth  and  power  of  sin,  and 
allays  the  heat  of  our  indwelhng  lusts,  Titus  iii,  5, 


OP   BAPTISM.  315 

Q.  In  whose  name  are  we  baptized  ? — A.  In  the  name 
of  God  the  Father,  Son,  and  Holy  Ghost. 

Q.  What  is  signified  by  our  baptism  in  the  name  of  these 
three  persons? — A.  Our  baptism  by  the  authority,  and  into 
the  behef  and  profession  of  these  three  persons  as  one  God, 
and  distinctly  concerned  in  the  work  of  our  salvation,  and 
made  over  to  us,  as  our  all  in  all  ;  together  with  our  de- 
dication of  ourselves  to  their  service,  and  renouncing  their 
rivals,  the  devil,  the  world,  and  the  flesh. 

Q.  In  what  manner  are  the  three  divine  persons  made 
over,  and  to  be  received  by  us  in  baptism  1 — A.  The  Fa- 
ther as  our  Father,  the  Son  as  our  Saviour,  the  Holy  Ghost 
as  our  Sanctifier ;  and  all  three  in  one,  as  our  God  emd  por- 
tion, 2  Cor.  xiii.  14,  John  xvi.  14,  15. 

Q.  What  blessings  are  sealed  to  us  in  baptism? — A. 
Our  ingrafi;ing  into  Christ,  and  partaking  of  the  benefits  of 
the  covenant  of  grace.  Gal.  iii.  27. 

Q.  What  do  you  understand  by  ingrafting  into  Christ? 
— A.   Our  union  to  him  as  a  branch  to  the  root. 

Q.  On  what  root  do  we  naturally  grow  ? — A.  On  the 
root  of  the  first  Adam  as  a  covenant-breaker,  which  con- 
veys corruption  and  death  to  all  its  branches. 

Q.  How  are  we  cut  off  from  this  poisonous  root? — A. 
By  God's  changing  our  nature  and  state. 

Q.  What  benefits  of  the  covenant  of  grace  are  most  di- 
rectly signified  and  sealed  in  our  baptism  ? — A.  Regenera- 
tion, justification  and  adoption,  Titus  iii.  5,  Gal.  iii.  27. 

Q.  Are  all  these  included  in  our  ingrafting  into  Christ  ? 
— A.  Yes  ;  in  our  union  to  him  as  our  life,  we  have  rege- 
neration ;  in  our  union  to  him  as  the  Lord  our  righteous- 
ness, we  have  justification  ;  and  in  our  union  to  him  as  our 
Father,  and  elder  Brother,  we  have  adoption. 

Q.  What  engagements  do  we  come  under  in  baptism  ? 
— A.  We  solemnly  swear  to  be  wholly  and  only  the  Lord's. 

Q.  What  about  us  do  we  in  baptism  devote  to  the  Lord  ? 
— A.  Our  whole  man,  estate,  and  time. 

Q.  How  is  our  soul  devoted  to  the  I^ord  ? — ^A.  It  is  de- 
voted to  be  a  temple  and  throne  for  him,  and  to  have  all 
its  powers  employed  in  his  service,  Psal.  xxxi.  5. 

Q.  How  is  our  body  devoted  to  the  Lord  ? — A.  Our 
eyes  are  devoted  to  behold  his  works,  and  view  his  word  ; 
our  ears  to  hear  his  voice  ;  and  our  mouth  to  speak  for  and 
to  him  ;  our  feet  to  run  his  errands  ;  and  our  hands  to  do 
his  will,  1  Cor.  vi.  20. 


316         OP  THE  SUBJECTS  OP  BAPTISM. 

Q.  How  is  our  estate  devoted  to  the  Lord  1 — A.  AH  we 
have  is  to  be  laid  out  for  the  advancement  of  his  glory,  as 
he  calls  for  it,  Prov.  iii.  9,  Isa.  xxiii.  18. 

Q.  How  is  our  time  devoted  to  the  Lord  1 — A.  We  are 
bound  to  employ  it  wholly  in  his  fear  and  service. 

Q.  Are  not  then  baptized  persons  great  robbers  of  God, 
in  employing  their  soul,  body,  estate,  and  time  so  much  in 
the  service  of  Satan  ? — A.   Yes,  Mai.  iii.  8,  9. 

Q.  How  often  is  baptism  to  be  administered  to  the  same 
person  1 — A.  Once  only.  Tit.  iii.  5,  1  Peter,  iii.  2L 

Q.  Why  so? — A.  Because  the  benefits  most  directly 
signified  and  sealed  in  it,  are  onli/  once  bestowed. 

Q.  Why  is  baptism  necessary? — A.  God  commands  it; 
and  it  tends  much  to  his  glory,  and  our  good. 

Q.  How  doth  our  baptism  tend  to  the  glory  of  God? — 
A.  Therein  he  solemnly  displays  his  holiness,  justice,  and 
love  ;   and  we  acknowledge  his  sovereignty. 

Q.  How  doth  our  baptism  tend  to  our  advantage  ? — A. 
It  solemnly  declares  us  members  of  Christ's  church,  en- 
courageth  us  to  plead  the  promises,  come  boldly  to  the 
throne  of  grace,  resist  temptations,  «fcc. 

Q.  Doth  baptism  bring  us  into  God's  covenant? — A. 
No ;  it  supposeth  us  within  it,  and  seals  it  to  us. 

Q.  Is  it  absolutely  necessary  to  salvation  ? — A.  No. 

Q.  How  prove  you  that  ? — A.  It  is  no  converting  ordi- 
nance ;  Cornelius  was  accepted  of  God  before  his  baptism  ; 
and  Christ  says.  He  that  helieveth  and  is  baptized,  shall  be 
saved:  and  he  that  believeth  not  (but  doth  not  add,  is  not 
baptized)  shall  be  damned,  Mark  xvi.  16. 

Q.  Is  it  not  gross  ignorance  and  Popish  error,  to  main- 
tain, that  all  infants,  or  others  dying  unbaptized,  shall  be 
damned? — A.  Yes  ;  Gal.  vi.  15,  1  Peter  iii.  21. 

Q,.  95.  To  v)hom  is  baptism  to  be  admi7iistered7 
A.  Baptism  is  not  to  be  administered  to  any  that 
are  out  of  the  visible  church,  till  they  profess  their 
faith  in  Christ  and  obedience  to  him ;  but  the  infants 
of  such  as  are  members  of  the  visible  church  are  to 
be  baptized. 

Q.  May  Heathens,  or  their  children,  be  baptized? — A. 
No,  till  they  profess  their  faith  in  Christ,  and  obedience  to 
him.  Acts  viii.  36,37. 

Q.  Have  those  who,  in  Christian  countries,  are  as  igno- 


OP  THE  SUBJECTS  OP  BAPTISM.         317 

rant  and  as  profane  as  Heathens,  or  their  children,  any 
right  to  baptism  ? — A.  No ;  their  guilt  is  greater  than  if 
they  had  hved  in  Pagan  countries ;  and  local  situation  can 
never  entitle  to  spiritual  privileges,  John  xviii.  36. 

Q.  To  whom  then  is  baptism  to  be  administered  1 — A. 
To  all  such  as  profess  their  faith  in  Christ,  and  obedience 
to  him  and  their  children,  Acts  ii.  38,  39. 

Q.  When  have  children  a  right  to  baptism  ? — A.  The 
infants  who  have  one  or  both  parents  visible  sainis,  have  a 
right  to  it  before  men ;  and  the  infants  of  real  believers 
have  a  right  to  it  before  God,  1  Cor.  vii.  14. 

Q.  How  prove  you,  that  the  infants  of  visible  saints 
ought  to  be  baptized  1 — A.  The  scripture  represents  them 
as  holy,  as  members  of  the  kingdom  of  heaven,  as  interest- 
ed in  God's  covenant  and  promise,  and  of  old  required 
that  they  should  be  circumcised,  1  Cor.  vii.  14,  Mark  x.  14, 
Acts  ii.  39,  Gen.  xvii.  7 — 12. 

Q.  How  prove  you,  that  the  holiness  of  children  mention- 
ed 1  Cor.  vii.  14.  is  not  the  being  begotten  in  lawful  mar- 
riage 1 — A.  Because  there  it  is  required  that  one  of  the  pa- 
rents be  a  Christian,  which  is  not  necessary  to  the  lawful 
begetting  of  children. 

Q.  How  doth  the  circumcision  of  infants  under  the  law 
prove  that  they  should  be  baptized  under  the  gospeH — A. 
The  covenant  confirmed  by  circumcision,  (of  God's  being 
the  God  of  his  people  and  their  seed,)  is  called  an  everlast- 
ing covenant ;  and  Christ  cannot  be  supposed  to  diminish 
the  privileges  of  his  people  by  his  coming,  which  would  be 
the  case,  if  circumcision  of  infants  were  taken  away,  and 
nothing  put  into  its  place.  Gen.  xvii.  10. 17. 

Q.  How  doth  the  relation  of  believers'  children  to  the 
kingdom  of  God,  and  interest  in  his  covenant  and  promise, 
prove  their  title  to  baptism  1 — A.  As  they  have  a  right  to 
these  things,  they  must  necessarily  have  a  title  to  the  seal 
of  that  right,  when  capable  of  it. 

Q.  How  are  infants  capable  of  receiving  baptism? — A. 
Their  parents  can  dedicate  them  to  the  Lord  ;  and  he  can 
regenerate,  justify,  and  adopt  them,  Mark  x.  14. 

Q.  How  have  parents  a  right  to  dedicate  their  infants  to 
Godi — A.  Infants  are  part  of  their  property. 

Q.  May  parents  dedicate  their  infants  to  any  but  God  ? 
— A.  No  ;  for  God  has  the  original  and  principal  right  to 
our  infants,  Ezek.  xvi.  20,  21. 

Q.  If  infants  may  be  baptized,  why  doth  Christ  require 
27* 


318         OF  THE  SUBJECTS  OP  BAPTISM. 

his  apostles  to  teach,  and  then  baptize  persons  ? — A.  That 
order  only  related  to  adult  persons. 

Q.  Why  then  was  not  Christ  baptized  till  about  thirty 
years  of  age? — A.  Because  baptism  was  not  instituted  till 
he  was  about  that  age,  Luke  iii.  23. 

Q.  Have  we  any  scripture  examples  of  the  baptism  of  in- 
fants 1 — A.  There  are  probable  instances  of  it ;  as  when 
Cornelius,  Lydia,  the  jailor,  dc-c,  their  households  were  bap- 
tized, Acts  X.  and  xvi.  15.  33. 

Q.  Why  is  not  the  warrant  for  infant  baptism  more  ex- 
press in  scripture  1 — A.  Because  before  baptism  was  clothed 
with  the  form  of  a  sacrament,  it  was  applied  to  infants  as 
well  as  to  others  ;  and  in  the  apostles'  time  no  doubt  was 
made  of  infants  right  to  receive  it. 

Q.  Through  whom  have  infants  a  right  to  baptism  ? — A. 
Through  their  immediate  parents  onli/. 

Q.  How  prove  you  that  1 — A.  The  immediate  seed  of 
wicked  parents  are  accursed  of  God,  Deut.  xxviii.  18 ;  and 
if  children  derive  their  right  to  baptism  from  mediate  pa- 
rents, we  ought  to  baptize  all  pagans  and  Mahometans, 
since  they  are  descended  from  godly  Noah,  &c. 

Q.  Why  then  are  the  children  of  profane  idolaters  called 
God's  children,  Ezek.  xvi.  20,  21 1 — A.  Not  because  he  had 
any  visible  interest  in  his  new  covenant ;  but  because  they 
were  his  by  creation  and  preservation  ;  or  perhaps  were  the 
first  born  of  Israel. 

Q.  May  not  the  infants  of  profane  parents  be  truly  gra- 
cious ? — A.  It  is  possible  they  may,  but  are  not  to  be  es- 
teemed as  such  by  men  till  they  evidence  their  grace. 

Q.  How  are  we  to  judge  of  the  children  of  visible  be- 
lievers?— A.  We  are  to  judge  them  to  be  within  God's 
covenant,  till  by  their  practice  they  shew  themselves  stran- 
gers to  it,  Gen.  xvii.  Acts  ii.  38,  39. 

Q.  Is  it  not  unjust  to  make  children  want  baptism  on 
account  of  their  parents'  ignorance  and  profaneness  ? — A. 
No ;  no  more  than  to  make  the  children  of  Heathens  want 
it ;  or  to  let  children  want  an  inheritance  when  their  parents 
had  none  to  leave  to  them :  nay,  the  baptism  of  such  chil- 
dren would  be  hurtful  both  to  the  parents  and  children, 
Matth.  vii.  6.  Ezek.  xliv.  7. 

Q.  How  would  it  be  hurtful  to  the  ignorant  and  profane 
parents  ? — A.  It  would  encourage  them  to  believe  them- 
selves good  Christians f  and  to  continue  in  their  ignorance 
and  profaneness,  Ezek.  xiii.  22.  John  viii.  41. 


OP    THE   SUBjiSCTS    OP    BAPTISM.  319 

Q.  How  would  it  be  hurtful  to  their  children  1 — A.  Their 
receiving  baptism  without  any  title  to  it,  tends  to  bring  on 
them  a  curse  rather  than  a  blessing ;  and  the  view  of  their 
baptism  as  regular,  encourageth  and  hardens  them  in  their 
sin,  Matth.  vii.  6.  John  viii.  39,  41. 

Q.  Would  not  the  number  of  church-members  be  small 
if  none  but  visible  believers  and  their  children  were  bap- 
tized 1 — A.  Better  it  were  so,  than  that  men,  who  have  no 
evidence  of  union  to,  or  communion  with  Christ,  should  be 
obtruded  as  members  of  his  church,  by  a  solemn  profana- 
tion of  baptism,  to  the  reproach  of  his  name,  and  discredit 
of  the  gospel,  Phil.  iii.  18,  19. 

Q.  Do  hypocrites  profane  baptism,  by  bringing  their 
children  to  it  ? — A.  Yes,  in  the  sight  of  God,  though  not 
in  the  sight  of  men.  Psalm  Ixxviii.  36, 

Q.  How  do  hypocrites  dedicate  their  children  in  bap- 
tism ? — A.  They  outwardly  surrender  them  to  God,  while 
their  heart  inwardly  refuses  them  ;  for  no  man  can  sincere- 
ly devote  his  child  to  any  other  than  his  own  God,  Titus 
i.l6. 

Q.  Are  the  duties  relative  to  baptism  very  numerous 
and  important? — A.   Yes,  Psal.  cxix.  06.  1  Pet.  iii.  21. 

Q.  What  is  the  duty  of  parents  before  the  baptism  of 
their  children  ? — A.  Secretly  to  examine  themselves  ;  sol- 
emnly dedicate  their  child  to  God  ;  consider  what  they  are 
to  vow  in  baptism  ;  and  to  pray  for  grace  to  vow  and  pray 
aright,  Jer.  iv.  2. 

Q.  What  IS  the  duty  of  parents  when  offering  their 
children  in  baptism  1 — A.  To  exercise  faith  in  a  lively 
manner  on  that  promise,  /  will  be  tliy  God,  and  the  God 
of  thy  seed,  or  the  like;  and  to  give  up  themselves  and 
children  to  be  the  Lord's,  Gen.  xvii.  7.  Josh.  xxiv.  15. 

Q.  What  is  the  duty  of  parents  after  the  baptism  of  their 
children  X — A.  To  remember  and  pay  their  vows  by  instruct- 
ing and  correcting  them ;  and  seriously  putting  them  in 
mind  of  their  baptismal  engagements,  as  soon  as  they  come 
to  age,  Prov.  xxii.  6,  15. 

Q.  How  should  spectators  improve  the  administration 
of  baptism  1 — A.  In  admiring  the  love  of  God  towards 
men  ;  renewing  their  baptismal  vows  ;  remembering,  and 
mourning  over  the  breaches  thereof;  and  pleading  for 
grace  to  the  children  baptized,  and  their  parents. 

Q.  How  are  we  to  improve  our  baptism  after  we  come 
to  age  ? — A.  As  a  glass  to  discover  our  sinfulness,  a  reason 


320  OP  THE  lord's  supper. 

against  yielding  to  temptations,  a  spur  to  duties  and  an  en- 
couragement to  plead  the  promises  of  God's  covenant. 

Q.  May  one,  by  an  improvement  of  his  baptism,  have  it 
afterwards  become  an  effectual  seal  of  God's  covenant  to 
him  1 — A.  Yes,  the  efficacy  of  baptism  is  not  confined  to 
the  time  of  administration  ;  and  whenever  one  believes,  his 
baptism  then  begins  to  seal  the  covenant  to  him. 

Q.  Is  it  so  with  respect  to  the  Lord's  supper  1 — A.  No ; 
if  we  communicate  in  a  graceless  state,  that  act  can  never 
be  a  means  of  sealing  God's  covenant  to  us. 

Q,.  96,  What  is  the  Lords  Supper? 

A.  The  Lord's  Supper  is  a  sacrament,  wherein, 
by  giving  and  receiving  bread  and  wine,  according 
to  Christ's  appointment,  his  death  is  shewed  forth  ; 
and  the  worthy  receivers  are,  not  after  a  corporal 
and  carnal  manner,  but  by  faith,  made  partakers  of 
his  body  and  blood,  with  all  his  benefits  to  their 
spiritual  nourishment,  and  growth  in  grace. 

Q.  What  divine  warrant  have  we  for  tbe  Lord's  supper  ? 
— A.  Christ's  institution,  and  the  apostolic  practice,  Mattb. 
xxvi.  1  Cor.  xi.  Acts  ii.  and  xx. 

Q.  When  did  Christ  institute  this  sacrament  % — A.  The 
same  night  in  which  he  wa&  betrayed. 

Q.  Why  did  he  institute  it  the  night  before  his  death  1 — 
A.  To  shew,  that  it  was  to  come  in  the  room  of  the  pass- 
over,  which  was  abolished  by  his  death  ;  to  manifest  his 
great  love  to  his  people  in  giving  them  such  a  solemn  pledge 
of  it  when  entering  on  his  sufferings  ;  and  to  stir  us  up  the 
more  affectionately  to  remember  his  death  therein. 

Q.  Doth  Christ's  example,  in  celebrating  this  ordinance 
in  the  evening  of  a  work-day,  and  in  an  upper  room,  bind 
us  to  do  the  like  I — ^A.  No,  for  the  eating  of  the  passover 
just  before  occasioned  these  circumstances. 

Q.  What  posture  is  fittest  for  receiving  the  Lord's  sup- 
per 1 — A.  Sitting  comes  nearest  Christ's  example,  and  best 
suits  with  the  nature  of  that  feast,  Matth.  xxvi.  20.  26. 

Q.  What  are  the  outward  signs  in  this  sacrament  1 — A. 
Sacramental  elements  and  actions. 

Q.  What  are  the  sacramental  elements  1 — A.  Bread  and 
wine,  (of  any  kind  ;  for  Christ  made  use  of  what  was  at 
haiid)>  Matth.  xxvi.  26—29. 


321 

Q.  What  is  signified  by  the  bread? — A.  Christ's  body, 
or  himself  clothed  with  our  nature,  1  Cor.  x.  11. 

Q.  What  is  signified  by  the  wine  ? — A.  Christ's  blood, 
or  complete  meritorious  righteousness,  1  Cor.  ix.  25,  26. 

Q.  Why  is  Christ's  righteousness  often  called  his  blood  ? 
— A.  Because  the  shedding  of  his  blood  was  the  last  and 
most  eminent  visible  act  of  his  righteousness,  John  xix. 

Q.  How  do  bread  and  wine  represent  Christ's  body  and 
blood? — A.  As  bread  and  wine  are  excellent  food  to  our 
body ;  so  Christ,  in  his  person  and  righteousness,  is  meat 
indeed,  and  drink  indeed  to  our  soul,  John  vi.  32 — 57. 

Q.  Are  the  sacramental  bread  and  wine  transubstan- 
tiated, or  turned  into  the  real  body  or  blood  of  Christ  ? — A. 
No  ;  for  such  a  change  of  the  elements  is  contrary  to  sense, 
reason,  scripture,  and  the  very  nature  of  a  sacrament ;  it 
would  divide  or  multiply  the  body  of  Christ,  and  subject  it 
to  corruption,  and  the  torments  of  hell. 

Q.  How  is  transubstantiation  contrary  to  sense  ? — A.  As 
we  see,  feel,  taste,  and  smell  the  elements  to  have  the  same 
substance  after  consecration  as  before. 

Q.  How  is  it  contrary  to  reason  1 — A.  As  by  reason,  we 
know  the  substance  of  a  thing  cannot  be  changed,  while  its 
accidents  and  qualities  remain  the  same. 

Q.  May  not  God,  by  his  power,  effect  such  a  change  ?— 
A.  No ;  for  this  would  destroy  the  proof  of  all  divine  mira- 
cles recorded  in  scripture,  2  Tim.  ii.  13. 

Q.  Can  one  who  believes  transubstantiation,  in  a  consis- 
tency with  himself,  believe  any  other  miracles  or  points  of 
Christianity"? — A.  No:  for  if,  in  opposition  to  sense  and 
reason,  he  believes  transubstantiation,  it  behoves  him,  in 
consistency  with  himself,  to  believe,  that  there  is  no  Bible, 
no  Christians ;  that  Christ  never  appeared,  wrought  mira- 
cles, or  rose  again,  &c. 

Q.  How  is  transubstantiation  contrary  to  scripture  ? — A. 
As  the  scripture  calls  the  elements  bread  and  wine  after  con- 
secration, as  well  as  before,  1  Cor.  xi.  26—28. 

Q.  How  is  it  contrary  to  the  nature  of  a  sacrament  ? — 
A.  It  makes  the  Lord's  supper  not  a  means  of  remember- 
ing Christ,  but  of  making  and  barbarously  eating  him. 

Q.  How  would  it  divide  or  multiply  Christ's  body  1 — A. 
As  it  would  make  as  many  bodies,  or  pieces  of  Christ's 
body,  as  there  are  receivers  of  the  Lord's  supper. 

Q.  How  would  transubstantiation  subject  Christ's  body 
to  corruption,  or  the  torments  of  hell  1 — A.  As  the  elements 


32^ 

unite  with  the  substance  of  men's  bodies  which  shall  be 
corrupted,  and  many  of  them  cast  into  helJ. 

Q.  If  the  elements  are  not  changed  into  Christ's  real 
body  and  blood,  why  did  Christ  say  of  the  bread,  This  is 
my  body  ? — A.  His  meaning  is,  that  it  represented  his  body. 

Q.  How  prove  you  that  ? — A.  No  other  view  will  agree 
to  common  sense ;  and  the  verb  (is)  is  frequently  used  in 
scripture  for  signifies  or  represents^  Gen.  xli.  26,  27. 

Q.  Ought  every  communicant  to  receive  both  the  bread 
and  wine  1 — A.  Yes ;  for  Paul  says  of  all  the  communi- 
cants, Ye  eat  this  bread,  and  drink  this  cup,  1  Cor.  xi.  26. 

Q.  How  may  the  sacramental  actions  in  the  Lord's  sup- 
per be  distinguished  1 — A.  Into  the  actions  of  the  dispen- 
ser, and  of  the  receiver. 

Q.  What  are  the  sacramental  actions  of  the  minister  1 — 
A.  The  taking,  blessing,  and  breaking  the  bread,  and  giving 
it,  with  the  wine,  to  the  communicants. 

Q.  What  may  the  taking  and  blessing  the  bread  and 
wine  lead  us  to  think  of? — A.  Of  God's  choosing,  calling, 
and  furnishing  Christ  to  be  our  Mediator,  Prov.  viii.  25. 

Q.  For  what  other  end  does  the  blessing  of  the  elements 
serve  % — A.  To  set  them  apart  from  a  common  use,  to  re- 
present Christ's  body  and  blood,  1  Cor.  x.  16. 

Q.  What  is  signified  by  the  breaking  of  the  bread  1 — A. 
God's  breaking  and  bruising  Christ  for  our  sin. 

Q.  What  doth  the  giving  of  the  elements  to  the  com- 
municants represent  1 — A.  God's  giving  Christ,  and  Christ's 
giving  himself  to  worthy  receivers,  John  vi.  32.  57. 

Q.  What  is  signified  by  the  communicants  receiving  the 
elements,  and  eating  the  bread,  and  drinking  the  wine  ] — 
A.  The  receiving  and  feeding  on  Christ's  person  and 
righteousness  by  faith,  Matth.  xxvi.  26 — 29. 

Q.  How  is  Christ's  flesh  and  blood  to  be  eaten  and 
drunk? — A.  Not  in  a  corporal  and  carnal  manner,  but  by 
faith. 

Q.  What  do  you  mean  by  corporal  and  carnal  eating? 
— A.  The  pretending  to  eat  Christ's  body,  and  drink  his 
blood,  as  we  do  ordinarily  meat  and  drink  ;  or  by  commu- 
nicating with  carnal  ideas  of  his  human  body. 

Q.  What  are  the  general  ends  of  the  Lord's  Supper? — 
A.  The  showing  forth  of  Christ's  death,  and  the  spiritual 
nourishment  of  his  people,  1  Cor.  xi.  26. 

Q.  To  whom  are  we  to  show  forth  the  death  of  Christ 


OP  THE  lord's  supper.  32^ 

in  communicating? — A.  To  God,  to  our  conscience,  to 
Satan,  and  to  the  world.  Gal.  vi.  14,  Rev.  xxii.  12. 

Q.  How  are  we  to  show  forth  Christ's  death  to  God  1 — 
A.  By  representing  it  to  him  by  faith  as  a  sufficient  satis- 
faction to  his  justice,  and  the  accepted  price  of  all  the 
blessings  which  we  need  from  him,  Heb.  x.  19.  22. 

Q,  How  are  we  to  show  forth  Christ's  death  to  our  con- 
science]— A.  By  our  believing  application  of  it,  as  an  an- 
swer to  all  its  legal  accusations  and  demands,  and  as  a 
means  of  enlightening,  softening,  and  quickening  it  to  all 
holy  duties,  Heb,  x.  22,  and  ix.  14,  1  John  i.  7. 

Q.  How  are  we  to  show  forth  Christ's  death  to  Satan  ? 
— A.  By  our  believing  improvements  of  it  as  an  answer  to 
all  his  accusations,  a  proof  of  the  falsehood  of  his  horrible 
suggestions,  a  reason  against  yielding  to  his  temptations, 
and  an  ensign,  for  defeating  his  assaults.  Rev.  xii.  11. 

Q.  How  are  we  to  show  forth  Christ's  death  to  the  world  1 
— A.  By  professing  it  as  the  centre  and  sum  of  our  princi- 
ples; the  foundation  of  our  hope,  joy,  and  boasting;  and 
the  reason  of  our  holy  walk,  and  disconformity  to  vain 
wicked  men.  Gal,  vi.  12.  1  John  iv.  9,  10. 

Q.  What  spiritual  nourishment  do  believers  receive  in 
the  Lord's  supper  ?-^A.  Their  souls  are  comforted  and 
strengthened  by  receiving  Christ  and  his  benefits. 

Q.  What  benefits  do  believers  receive  in  the  Lord's  sup- 
per 1 — A.  Peace,  pardon,  sanctification,  consolation,  fore- 
tastes and  pledges  of  eternal  glory,  Matth,  xxvi.  28. 

Q.  What  is  the  effect  of  our  being  nourished  with  Christ 
and  his  blessings! — A.   Our  growth  in  grace,  2  Pet.  iii.  8. 

Q,.  What  names  are  ordinarily  given  to  this  sacrament  1 
— A .  It  is  called  the  eucharist,  the  communion,  the  feast, 
and  the  Lord's  supper. 

Q.  Why  is  it  called  the  eucharist  or  thanksgiving  ? — A. 
Because  Christ  gave  thanks  when  he  appointed  it ;  and 
we  are  to  receive  it  with  thanksgiving. 

Q.  Why  is  it  called  a  communion  ? — A,  Because  there- 
in we  have  sweet  fellowship  with  Christ,  and  with  one  an- 
other, I  Cor.  X.  16,  17. 

Q.  Why  is  it  called  a  feast? — A.  Because  of  the  great 
provision  and  joy  that  is  to  be  found  in  it. 

Q.  What  kind  of  feast  is  it? — A.  A  royal  feast,  a  feast 
of  marriage  and  memorial,  and  a  feast  on  a  covenant  and 
sacrifice. 


324  OF    THE 

Q.  How  is  it  a  royal  feast  \ — A.  .-4s  Christ,  the  king  «>f 
kings,  is  the  waArer  and  matter  of  it,  and  chief  ^?/cs/  at  it. 

Q*  How  is  it  a  marriage-feast  ? — A.  Tlierein  our  spirit- 
ual marriage  with  Christ  is  sealed  ;  and  we  receive  pledges 
of  our  glorious  espousals  at  the  last  day. 

Q.  How  is  it  a  feast  on  a  sacrifice  ? — A.  Because  Christ, 
as  sacrificed  for  us,  is  the  matter  of  it,  1  Cor.  v.  7. 

Q.  Why  is  this  sacrament  called  the  Lord's  supper  1 — 
A.  Because  the  Lord  Christ  instituted  it  in  the  evening  of 
the  world,  and  of  the  day  when  the  passover  supper  was 
eaten  ;  and  to  represent  its  excellency. 

Q.  What  are  the  properties  of  tlie  Lord's  sup^ier  ? — A. 
It  is  a  confessing,  commemorating,  communicating,  con- 
firming and  covenanting  ordinance. 

Q.  How  is  the  Lord's  supper  a  confessing  ordinance  ? 
—A.  We  therein  declare  our  love  to,  esteem  of,  dependence 
on,  and  confidence  in  Christ  crucified. 

Q.  How  is  it  a  feast  of  memorial,  or  commemorating  or- 
dinance 1 — A.  Christ  therein  testifies  his  remembrance  of 
us;  and  we  remember  his  death,  and  our  own  sin  as  the 
deserving  cause  of  it,  Isa.  liii.  1  Cor.  xi.  23 — 26. 

Q.  What  of  Christ's  death  does  tJiis  sacrament  call  to 
remembrance'? — A.  The  terrible,  v.oluntary,  acceptable, 
and  efiicacious  nature  of  it ;  and  the  love  of  God  as  the 
moving  cause  of  it,  Isa.  lii.  13,  and  liii.  4 — 12. 

Q.  In  what  manner  is  the  death  of  Christ  to  be  remem- 
bered in  the  Lord's  supper  X — A.  In  a  thankful,  affection- 
ate, confident,  humble,  and  sin  loathing  manner. 

Q.  How  is  the  Lord's  supper  a  communicating  ordinance? 
— A.  As  we  therein  familiarly  reveal  our  case  to  Christ, 
transfer  our  sin  for  pardon,  bring  our  maladies  to  him  for  a 
cure,  and  receive  his  exhibited  blessings. 

Q.  How  is  the  Lord's  supper  a  confirming  ordinance? 
— A.  Therein  our  graces  are  confirmed  and  strengthened, 
and  God's  covenant  is  confirmed  with  us,  1  Cor.  x.  16. 

Q.  How  is  it  a  feast  or  a  covenant,  or  covenanting  or- 
dinance ? — A.  God,  with  delight  and  pleasure,  engages  to 
be  our  God  and  Portion  ;  and  we  covenant  to  be  wholly 
and  only  devoted  to  his  service,  Zech.  xiii.  9. 

Q.  Do  not  believers  herein  also  communicate  in  one 
another's  aff*ections  and  prayers,  and  engage  to  seek  and 
promote  one  another's  good  X — A.  Yes,  1  Cor.  x.  17. 

Q.  How  frequently  is  the  Lord's  supper  to  be  received? 
— A.  As  often  as  we  can  have  opportunity. 


OF  THE  lord's  SUPPER.  325 

Q.  How  prove  you  that? — A.  The  Christians  in  the 
apostolic  and  primitive  ages  received  it  every  Sabbath  ; 
Christ's  death  is  worthy  of  frequent  remembrance  ;  and  wc 
frequently  need  this  ordinance.  Acts  ii.  42,  and  xx.  7. 

Q.  Would  not  frequent  communicating  lessen  the  so- 
lemnity of  that  ordinance? — A.  No;  no  more  than  fre- 
quent prayer,  meditation,  &c.  lessen  the  solemnity  of  these 
ordinances :  nay,  frequent  conscientious  communicating 
tends  much  to  advance  the  truly  divine  solemnity  of  it. 

Q.  How  so  ? — A.  The  more  frequently  we  have  com- 
munion with  Christ,  the  more  deeply  would  we  be  affected 
with  the  majesty,  holiness,  and  love  of  God,  which  shines 
in  this  ordinance,  Isa.  vi.  5,  Psalm  Ixxxix.  7. 

Q.  What  different  kinds  of  communicating  are  there  1 
— A.  Worthy  and  unworthy  communicating. 

Q.  What  is  necessary  to  worthy  communicating  1 — A, 
A  worthy  state,  frame,  and  end. 

Q.  What  call  you  a  worthy  state  for  this  duty  1 — A.  A 
state  of  grace,  or  spiritual  union  with  Christ. 

Q.  When  have  we  a  worthy  frame  for  this  duty  X — A. 
When,  in  Christ's  strength,  we  actively  exercise  the  graces 
of  his  Spirit  on  him,  1  Cor.  v.  8,  Song  i.  12. 

Q.  What  worthy  ends  ought  we  to  have  in  communica- 
ting?— A.  The  glorifying  of  God,  the  obeying  of  Christ's 
dying  command,  receiving  spiritual  nourishment  to  our  soul, 
and  mortification  of  our  lusts,  1  Cor  x.  31. 

Q.  What  is  unworthy  communicating? — A.  Commu- 
nicating without  grace,  or  without  the  exercise  of  it. 

Q.  Wherein  lieth  the  evil  of  unworthy  communicating  ? 
— A.  It  is  very  sinful  and  dangerous. 

Q.  How  is  it  very  sinful  ? — A.  It  profanes  Christ's  body 
and  blood,  by  intermeddling  with  it  as  a  common  thing,  or 
using  it  as  an  encouragement  and  cloak  to  sin  ;  it  is  a  cru- 
cifying him  afresh,  and  putting  him  to  open  shame ;  and  is 
more  sinful  than  the  Jews  crucifying  him. 

Q.  How  is  it  worse  than  the  Jews  crucifying  of  him  ? — 
A.  The  Jews  crucified  Christ  in  his  state  of  humiliation, 
under  the  notion  of  an  impostor ;  but  unworthy  communi- 
cating crucifies  him  as  an  exalted  Saviour  and  Friend. 

Q.  What  is  the  danger  of  unworthy  communicating  ? — 
A.  We  thereby  eat  and  drink  damnation  or  judgment  to 
ourselves,  not  discerning  the  Lord^s  body^  1  Cor.  xi.  29. 

Q.  Who  thereby  eat  and  drink  damnation  to  themselves? 
— A.  Such  as  communicate  in  a  graceless  state. 
28 


326  OP  THE  lord's  supper. 

Q.  How  do  these  eat  and  drink  damnation  by  their  un- 
worthy communicating  ? — A.  This  sin  binds  on  them  the 
guilt  of  their  other  sins,  draws  down  signal  wrath,  hardens 
their  conscience,  and  makes  it  extremely  difficult  to  bring 
them  to  repentance,  1  Cor.  xi.  29, 30. 

Q.  Who  eat  and  Anrik  judgment  to  themselves  by  their 
unworthy  communicating? — A.  Such  believers  as  do  com- 
municate in  a  carnal,  dead,  and  lifeless  manner. 

Q.  How  do  they  eat  and  drink jW^mcw^  to  themselves? 
— A.  Their  unworthy  communicating  exposeth  them  to 
heavy  chastisements ;  such  as,  hiding  of  God*s  face,  pre- 
valency  of  sin,  outward  troubles,  &c.  1  Cor.  xi.  30. 

Q.  Whose  duty  then  is  it  to  receive  the  Lord's  supper  ? 
*— A.  All  Christians  come  to  the  years  of  discretion  are 
under  the  obligation  of  God*s  law  to  partake  of  it ;  but  be- 
lievers only  have  a  proper  right  to  it;  and  such  believers 
only  as  have  grace  in  suitable  exercise  are  fit  for  it. 

Q.  Are  graceless  professors,  come  to  age,  guilty  of  any 
sin  if  they  neglect  to  partake  of  the  Lord's  supper  ? — A. 
Yes ;  they  are  practically  guilty  of  renouncing  their  bap- 
tism, of  condemning  the  death  of  Christ  as  unworthy  of 
remembrance,  and  of  despising  sacramental  blessings  as 
unworthy  of  their  regard,  Luke  xxii.  19,  20. 

Q.  What  should  such  persons  do,  when  both  their  obser- 
vance and  omission  of  their  duty  involve  them  in  sin  ? — A. 
Their  only  right  course  is  to  flee  to  Christ,  tliat  he  may 
draw  them  out  of  the  state  of  nature,  and  furnish  them 
with  his  grace,  and  then  to  communicate,  Isa.  Iv.  1 — 7. 

Q.  What  is  the  duty  of  believers  destitute  of  the  suita- 
ble exercise  of  grace  ? — A.  To  flee  to  Christ  for  the  quick- 
ening and  excitement  of  their  grace,  and  then  to  commu- 
nicate ;  as  their  sin  of  neglecting  it  is  greater  than  that  of 
graceless  professors,  Pro  v.  xvi.  1.  Psalm  cxix.  40. 

Q.  Who  may  be  admitted  to  the  Lord's  table  by  men  ? 
— A.  Such  as  are  in  appearance  saints,  and  faithful ;  but 
such  as  are  ignorant,  and  openly  wicked  cannot,  without 
great  sin  against  Christ,  be  admitted  thereto. 

Q.  Why  ought  ignorant,  profane  and  scandalous  per- 
sons, to  be  refused  admission  ? — A.  Because  their  admis- 
sion would  tend  to  the  destruction  of  their  souls,  and  to  the 
dishonour  of  Christ  and  his  church,  1  Cor.  v. 

Q.  Did  not  Christ  admit  Judas  to  the  Lord's  supper  ? — 
A.  It  doth  not  appear  that  he  did  ;  but  though  he  did, 
that  only  infers  that  hypocrites  may  be  admitted. 


327 

Q.  May  not  ministers  give  tokens  of  admission  to  igno- 
rant and  profane  persons,  if  afterwards  they  doctrinally  de- 
bar them  1 — A.  No  ;  such  conduct  is  very  uncandid  ;  lays 
Christ's  children's  bread  in  the  power  of  dogs  ;  and  is  like 
giving  false  keys  to  known  thieves,  and  then  charging  them 
to  be  honest,  1  Cor.  iv.  2. 

Q.  Is  not  such  persons  seeking  admission  to  the  Lord's 
table,  a  true  sign  of  their  repentance  and  reformation  ? — 
A.  Not  in  the  least ;  for  many  seek  after  this  ordinance  as 
an  atonement  for  past  sin,  or  merely  to  be  like  their  neigh- 
bours, or  to  cover  some  wickedness,  &c. 

Q.  Doth  the  partaking  of  ignorant  and  scandalous  per- 
sons pollute  this  sacrament  to  others  ? — A.  The  admission 
of  them  may  bring  the  curse  of  God  upon  the  dispensation 
of  the  sacrament  by  those  who  admit  them ;  but  their  pre- 
sence doth  not  directly  pollute  it  to  others. 

Q.  But  may  not  the  godly,  by  partaking  with  such,  hurt 
the  souls  of  those  ignorant  and  scandalous  persons  1 — A. 
Yes ;  for  it  encourages  them  to  believe  themselves  good 
Christians,  having  right  to  the  seals  of  God's  covenant. 

Q.  Is  not  the  sacrament  greatly  abused,  by  forcing  men 
to  partake  of  it,  or  by  making  the  receiving  of  it  a  qualifi- 
cation for  a  civil  office  I — A.  Yes  ;  John  xviii.  36. 

Q.  97.  What  is  required  to  the  worthy  receiving  of 
the  Lord^s  Supper? 

A.  It  is  required  of  them  thai  would  worthily  par- 
take of  the  Lord's  Supper,  that  they  examine  them- 
selves of  their  knowledge  to  discern  the  Lord's  body, 
of  their  faith  to  feed  upon  him,  of  their  repentance, 
love,  and  new  obedience ;  lest,  coming  unworthily, 
they  eat  and  drink  judgment  to  themselves. 

Q.  What  is  necessary  to  a  right  partaking  of  the  Lord's 
supper "? — A.  Serious  preparation  for  it,  lively  attendance 
on  it,  and  careful  improvement  of  it. 

Q.  What  preparation  for  this  ordinance  is  necessary  1 — 
A.  Habitual  and  actual  preparation,  Amos  iii.  12. 

Q.  What  do  you  mean  by  habitual  preparation? — A. 
Our  having  on  the  wedding  garment  of  Christ's  imputed 
righteousness,  and  having  the  habits  of  grace  implanted  in 
us,  Matth.  xxii.  12,  Eph.  iv.  24. 

Q.  What  actual  preparation  is  necessary? — A.  Self- 
examination,  dedication,  meditation,  and  prayer. 


338  OP    THE    WORTHY    RECEIVING 

Q.  Why  is  self-examination  necessary  ? — A.  To  excite 
our  graces,  and  prevent  unworthy  communicating. 

Q.  Why  should  we  examine  ourselves  every  time  we 
communicate  1 — A.  Because  our  heart  is  very  deceitful, 
and  our  frame  very  variable,  Jer.  xviii.  9.  Prov.  xxviii.  26. 

Q.  Of  what  are  we  to  examine  ourselves  before  commu- 
nicating"?— A.   Of  our  sin  and  graces,  2  Cor.  xiii.  5. 

Q.  Of  what  are  we  to  examine  ourselves  concerning  our 
sins? — A.  What  they  are,  how  many,  how  aggravated, 
what  influence  they  have  on  our  soul  at  present,  what  are 
our  beloved  lusts,  &-c.  Lam.  iii.  40. 

Q.  Why  is  this  examination  of  our  sins  necessary? — A. 
That  we  may  approach  to  the  Lord's  table  with  due  hu- 
mility, and  sense  of  our  needs,  Isa.  Ixvi.  2. 

Q.  What  concerning  our  graces  are  we  to  examine  ? — 
A.  Whether  we  be  in  a  state  of  grace  ;  and  whether  our 
graces  be  lively  or  languishing,  2  Cor.  xiii.  5. 

Q.  What  are  some  general  marks  of  our  being  in  a  state 
of  grace  1 — A.  A  deep  sense  of  our  unworthiness  of  all 
grace  ;  grief  for  the  low  state,  and  scanty  measure  of  our 
grace  ;  and  an  earnest  desire  to  have  grace  rather  than 
any  worldly  good,  Matth.  v.  3,  4,  6.  Rom.  vii.  24. 

Q.  Of  what  particular  graces  are  we  to  examine  our- 
selves?— A.  Of  our  knowledge,  faith,  repentance,  humili- 
ty, thankfulness,  love,  and  new  obedience. 

Q.  Why  are  these  graces  necessary  ? — A.  To  prove  our 
right  to  the  Lord's  supper,  and  dispose  us  to  a  proper  ex- 
ercise in  partaking  of  it,  1  Cor.  xi.  29. 

Q.  What  are  we  to  examine  concerning  our  knowledge  ? 
— A.  We  are  to  examine  whether  it  be  sufficient  in  its 
quantity,  and  saving  in  its  quality. 

Q.  How  may  we  know  if  our  knowledge  be  sufficient 
in  its  quantity  ? — A.  If  we  have  some  competent  knowl- 
edge of  the  divine  persons,  perfections,  and  laws;  of  man's 
creation,  fall,  and  inability  to  recover  himself;  of  Christ, 
in  his  natures  and  offices  ;  and  of  the  covenant  of  grace, 
and  seals  thereof,  John  xvii.  3.  1  Tim.  iii.  16. 

Q.  How  may  we  know  if  our  knowledge  be  saving  in  its 
quality  ? — A.  If  it  discover  the  vileness  of  our  own  righ- 
teousness, humble  and  purge  our  heart,  and  exalt  Christ, 
Isa.  vi.  5  and  Ixiv.  6.  Psalm  Ixxiii.  25,  26. 

Q.  How  may  we  know  if  our  faith  is  true  and  saving  ? 
— A.  If  it  humble  and  purify  our  heart,  make  Christ  pre- 
cious to  us,  and  work  by  love,  Acts  xv.  9.  1  Pet.  ii.  7,  9. 


329 

Q.  How  may  we  know  if  our  repentance  is  true  and 
saving  ? — A.  If  our  sin  is  imbittercd  to  us,  by  the  views  of 
Christ,  and  the  love  of  God  ;  if  we  seriously  repent  of  all 
known  sins,  and  resolve  on  every  known  duty. 

Q.  How  may  we  know  if  our  humility  is  true  ? — A.  If 
we  reckon  ourselves  the  chief  of  sinners  ;  are  ashamed  of 
both  our  sins  and  duties  before  God  ;  and  are  grieved  for 
our  pride,  1  Tim.  i.  15.  Ezek.  xvi.  63. 

Q.  How  may  we  know  if  our  thankfulness  is  true  and 
gracious  1 — A.  If  wc  study  thankfulness  for  the  least  of 
God's  mercies,  and  chiefly  for  Christ  his  greatest  mer- 
cy ;  and  are  afflicted  in  spirit  for  our  ingratitude,  Gen. 
xxxii.  10. 

Q.  Of  what  love  are  we  to  examine  ourselves  1 — A.  Of 
our  love  to  God,  to  Christ,  and  his  saints. 

Q.  How  may  we  know  if  our  love  to  God  be  true  ? — A. 
If  we  are  careful  to  please  him,  afraid  tp  offend  him,  and 
prize  his  presence  in  gospel  ordinances. 

Q.  How  may  we  know  if  our  love  to  Christ  as  Media- 
tor be  true  1 — ^A.  If  we  love  him  in  all  his  offic-es,  relations, 
ordinances,  and  people  ;  and  love  him  as  a  pattern  of  holi- 
ness, as  well  as  a  purchaser  of  happiness. 

Q.  How  may  we  know  if  our  love  to  the  saints  is  a  gra- 
cious love  1 — A.  If  we  love  them  all,  poor  or  rich;  and 
even  thotigh  they  have  injured  us,  and  maintain  some  no- 
tions different  from  ours ;  and  love  them  in  proportion  to 
the  appearance  of  Christ's  image  in  them.  Psalm  cxix.  63. 

Q.  How  may  we  know  if  our  obedience  is  of  a  gracious 
nature  1 — A.  If  we  habitually  study  obedience  to  all  the 
commands  of  God  ;  and  depend  on  Christ  as  our  only 
righteousness  and  strength,  for  assistance  in,  and  accep- 
tance of  our  obedience,  Psalm *cxix.  Isa.  xlv.  24. 

Q.  What  shall  one  do  who  cannot  discern  these  graces 
in  himself? — A.  If  he  is  earnestly  desirous  to  have  them, 
is  afi-aid  of  disobeying  Christ's  dying  command,  and  hun- 
gers and  thirsts  after  communion  with  him,  he  is  a  true  be- 
liever, and  so  ought  to  communicate,  Matth.  v. 

Q.  What  are  we  to  examine  concerning  the  case  and 
frame  of  our  graces  ? — A.  We  are  to  try  whether  they  be 
growing,  or  on  the  decay,  strong  or  weak,  and  what  resis- 
tance sin  is  making  to  each  of  them  in  our  soul. 

Q.  Why  is  this  examination  of  our  case  and  frame  ne- 
cessary ] — A.  That  in  communicating  wc  may  ask,  and 
28* 


330  OP    THE    WORTHY    RECEIVING 

receive  Christ  in  a  suitableness  to  our  present  need,  and  be 
distinctly  thankful  for  our  mercies,  1  Cor.  xi.  28. 

Q.  What  is  self-dedication  ? — A. Our  solemn  renouncing 
the  devil,  the  world  and  the  flesh  ;  and  taking  God  for  our 
all,  and  giving  up  our  persons  and  concerns  to  him  to  be 
accepted  only  through  Christ,  and  disposed  of  to  his  glory, 
Psalm  cxvi.  16,  Hos.  xiv.  2,  3.  8. 

Q.  On  what  ought  we  to  meditate  before  communicat- 
ing 1 — A.  Upon  our  own  sinfulness  ;  the  love  and  great- 
ness of  God  ;  the  person,  offices,  and  relations  of  Christ ; 
the  grace  and  fulness  of  the  new  covenant,  &c. 

Q.  Would  not  spiritual  conference  on  those  subjects  also 
prepare  us  for  communicating? — A.  Yes,  Luke  xxiv. 

Q.  For  what  are  we  to  pray  before  communicating  1 — 
A.  For  preparation  for  it,  spiritual  assistance  and  enlarge- 
ment in  it,  acceptance  of  our  work,  and  pardon  of  our  mis- 
carriages therein,  2  Chron.  xxx.  18,  19. 

Q.  Why  are  self-dedication,  meditation,  and  prayer,  ne- 
cessary before  communicating  1 — A.  To  open  and  enlarge 
our  heart,  bring  God*s  presence  into  our  soul,  enlarge  our 
expectations  of  his  grace,  and  excite  our  graces  to  a  suita- 
ble exercise,  Isa.  Ixiv.  5,  Psalm  xlv.  1. 

Q.  Why  is  so  great  preparation  necessary  to  our  par- 
taking the  Lord's  supper  ? — A.  Because  of  the  great  sin 
and  danger  of  profaning  it ;  and  because  God  in  it  hath 
made  all  things  ready  for  us,  Matth.  xxii.  4. 

Q.  What  great  things  hath  God  made  ready  for  us  in 
this  supper  1 — A.  His  house,  table,  food,  blessing,  minis- 
ters, angels,  &.c. ;  nay,  God  himself  is  ready  to  feast  with 
us,  and  his  covenant  to  be  subscribed  by  us. 

Q,.  In  what  manner  ought  we  to  approach  the  Lord's 
table  1 — A,  With  great  humility,  holy  jealousy  of  ourselves, 
ardent  desire,  joy,  and  enlarged  expectation  of  his  bless- 
ings. Psalm  V.  7,  and  xxvii.  4. 

Q.  If  we  approach  to  the  Lord's  table  with  an  apprehen- 
sion that  we  wee  fully  prepared  for  it,  what  may  we  expect 
at  iti — A.  To  eat  and  drink  damnation  to  ourselves,  and 
receive  a  curse  instead  of  a  blessing. 

Q.  If  we  approach  to  the  Lord's  table  with  great  fear  of 
profaning  it,  what  may  we  expect  at  it  ? — A.  That  God 
will  fill  us  with  good  things,  and  lift  on  us  the  light  of  his 
countenance,  Luke  i.  53,  Isa.  Ixvi.  2. 

Q.  What  graces  are  to  be  exercised  by  us  in  communi- 


OP  THE  lord's  supper.  331 

eating  1 — A.  All  saving  graces  ;  as  faith,  knowledge,  love, 
repentance,  humility,  thankfulness,  &c. 

Q.  How  is  our  knowledge  to  be  exercised  in  communi- 
cating 1 — A.  In  our  discerning  the  Lord^s  body. 

Q.  What  is  meant  by  our  discerning  the  Lord's  body  ? — 
A.  Our  taking  up  the  bread  and  wine  as  representations 
of  the  person  and  righteousness  of  a  God  man. 

Q.  Is  such  a  view  of  tlie  sufferings  of  Christ  in  their 
painfulness,  as  excites  our  natural  sympathy  with  him,  and 
anger  at  the  Jews  for  so  abusing  him,  a  proper  discerning 
of  Christ's  body? — A.  No;  it  is  a  carnal  one,  and  profit- 
eth  nothing,  John  vi.  63. 

Q.  How  is  OUT  faith  to  be  exercised  in  communicating  X 
— A.  In  regarding  the  ordinance  as  instituted  by  Christ, 
and  in  beholding  and  feeding  on  Christ,  1  Cor.  x.  16. 

Q.  What  great  sights  may  we  by  faith  behold  in  the 
Lord's  supper? — A.  The  worth  of  souls ;  the  exceeding 
sinfulness  of  sin  ;  God's  perfections,  particularly  justice  and 
mercy,  harmoniously  displayed  and  magnified  ;  Christ's 
love  that  passeth  knowledge,  his  costly  purchase  of  all  bless- 
ings, and  glorious  conquest  of  all  enemies,  <fcc. 

Q.  What  is  faith  to  apply  as  our  food  in  the  Lord's  sup- 
per?— A.   Christ,  and  all  his  promises  and  blessings. 

Q.  On  what  promises  should  our  faith  be  especially  fix- 
ed in  our  receiving  the  elements  in  the  Lord's  supper  ? — A. 
On  the  sacramental  promises.  Take,  cat ;  this  is  my  body, 
broken  for  you. —  This  cup  is  the  new  testament  in  my  blood, 
shed  for  remission  of  sins  to  many  ;  drink  ye  all  of  it.  Matt, 
xxvi.  26.  28,  1  Cor.  xi.  24,  25. 

Q.  Why  is  our  faith  to  be  especially  fixed  on  these  pro- 
mises ? — A.  That  we  may  not  only  receive  Christ,  but  take 
the  bread  and  wine  as  a  solemn  confirmation  of  it. 

Q.  May  we  not  fix  our  faith  on  any  other  doctrine  or 
promise  in  connection  with  those? — A.  Yes. 

Q.  How  is  our  repentance  to  be  exercised  in  communi- 
cating?— A.  In  mourning  for  our  sin  as  the  cause  of 
Christ's  death,  and  resolving  revenge  on  our  lusts  on  that 
account,  Zech.  xii.  10,  Psalm  li.  17,  Jer.  xxxi.  18,  19. 

Q.  How  is  our  humility  to  be  exercised  in  commu- 
nicating?— A.  In  looking  on  ourselves  as  most  unwor- 
thy, and  admiring  the  wonders  of  redeeming  love,  2  Sam. 
viii.  18. 

Q.  What  is  marvellous  in  and  about  redeeming  love  ? — 
A.  The  freedom  and  riches  of  it ;  the  contrivance  of  re- 


332  OP    THE    WORTHY    RECEIVING,  ETC. 

demptioii ;  the  person  of  the  redeemer  with  what  he  is  and 
does,  1  John  iii.  1,  1  Tim.  iii.  16,  Song  v. 

Q.  How  is  our  thankfulness  to  be  exercised  in  commu- 
nicating?— A.  In  our  joyful  remembering  and  praising  God 
for  what  he  is,  and  has,  and  will  do  for  us  ;  and  in  devising 
what  to  render  him  as  an  acknowledgment  of  his  kindness. 
Psalm  cxvi.  12,  13,  and  cxlv. — cl. 

Q.  How  is  our  love  to  God  in  Christ  to  be  exercised  in 
communicating? — A.  In  our  holy  desiring  and  delighting 
in  him  as  our  Husband  and  exceeding  joy ;  and  giving  up 
ourselves  wholly  to  him,  Psalm  xlii.,  Ixiii. 

Q.  How  is  our  love  to  our  neighbour  to  be  exercised  in 
communicating? — A.  In  our  rejoicing  that  others  share 
with  us  of  Chris-t  and  his  benefits  ;  our  forgiving  injuries  ; 
and  desiring  that  multitudes  may  be  added  to  the  church. 

Q.  How  is  our  new  obedience  to  be  exercised  in  commu- 
nicating ? — A.  In  communicating  chiefly  out  of  regard  to 
Christ's  command  ;  and  vowing,  m  his  strength,  more  per- 
fect observance  of  his  law  than  formerly. 

Q.  What  particular  things  are  we  to  vow  in  communi- 
cating ? — A.  A  life  of  faith  on  Christ  as  our  only  righteous- 
ness and  strength  ;  heavenly-mindedness,  watchfulness  over 
our  hearts,  and  against  all  sins,  gi'oss  or  secret,  and  partic- 
ularly against  beloved  lust ;  careful  performance  of  the  du- 
ties of  our  station,  or  which  we  have  formerly  much  neg- 
lected, or  which  especially  tend  to  prevent  sin. 

Q.  How  is  onr  patience  and  resignation  to  be  exercised 
in  communicating? — A.  In  our  kindly  compliance  with 
God's  will,  in  whatever  method,  measure,  or  season  he 
chooseth  for  visiting  us  with  his  sensible  presence,  Psal.  xlii. 

Q.  How  is  our  watchfulness  to  be  then  exercised  ? — A. 
In  our  waiting  for  the  breathings  of  God's  Spirit,  and  check- 
ing the  first  motions  of  lusts  and  temptations. 

Q.  What  is  our  general  duty  after  communicating  ?• — A 
To  examine  our  carriage  in  communicating,  and  whether 
he  had  communion  with  God  in  it  or  not. 

Q.  How  may  we  know  if  we  had  fellowship  with  Christ 
at  his  table  ? — A.  If  we  be  more  sensible  of  our  spiritual 
plagues,  more  desirous  of  Christ's  presence,  and  more 
grieved  for  his  absence  than  before,  Isa.  vi.  6,  Rom.  vii. 
23,  24. 

Q.  In  what  manner  should  such  as  have  found  Christ  at 
his  table  come  from  it  ? — A.  Admiring  and  praising  God 
for  his  love  ;  with  fervent  love  to  God  and  his  people  ;  with 


OF   PRAYER.  333 

joy  in  Christ,  and  sorrow  for  their  own  defects ;  watchful- 
ness against  temptations ;  and  prayer  for  the  accomphsh- 
inent  of  promises,  and  strength  to  fulfil  their  vows. 

Q.  How  ought  they  to  order  their  following  conversa- 
tion 1 — A.  By  living  soberly,  righteously,  and  godly,  char- 
itably, peaceably,  and  heavenly,  in  this  present  world. 

Q.  Why  should  believers  so  live  after  communicating  1 
— A.  To  testify  their  gratitude,  adorn  their  profession,  pre- 
serve their  comfort,  evidence  their  communion  with  Christ, 
and  fulfil  their  engagements  to  him,  Phil.  i.  27. 

Q.  What  is  the  duty  of  believers  who  have  not  found 
communion  with  Christ  at  his  table  1 — A.  To  search  out 
the  sinful  cause  of  their  disappointment,  justify  God,  con- 
demn themselves,  renew  their  repentance,  double  their  pre- 
paration, and  wait  upon  God  on  the  first  opportunity  of  the 
like  nature,  Song  v.  2 — 9,  Mic.  vii.  7 — 9. 

Q.  W^hat  are  some  of  these  sinful  hindrances  of  believ- 
ers' communion  with  Christ  at  his  table  1 — A.  Carnal 
thoughts  or  conference  about  the  time  of  that  ordinance  ; 
approaching  to  it  in  our  own  strength  ;  inattention  to  the 
divine  institution,  nature,  and  end  of  the  ordinance  ;  eye- 
ing our  own  comfort  more  than  the  command  and  honour 
of  Christ ;  carnal  and  imaginary  views  of  Christ's  suflTer- 
ings,  &c. 

Q.  What  is  our  immediate  duty,  if  we  find  we  have  com- 
munion in  a  graceless  state  1 — A.  Seriously  and  speedily 
to  consider  the  exceeding  greatness  of  our  sin,  pray  earn- 
estly for  the  Spirit  of  grace,  and  quickly  embrace  God's 
promise  of  pardon,  Isa.  i.  18,  and  Iv.  7. 

Q.  Why  should  all  this  be  done  speedily  ? — A.  Because 
if  such  blood-guiltiness  lie  long  on  our  conscience,  it  makes 
our  repentance  most  difficult. 

Gl.  98.  What  is  prayer  7 

A.  Prayer  is  an  offering  up  of  our  desires  to  God, 
for  things  agreeable  to  his  will,  in  the  name  of  Christ, 
with  confession  of  our  sins,  and  thankful  acknowl- 
edgment of  his  mercies. 

Q.  What  scripture  warrant  have  we  for  prayer? — A. 
The  command  of  God,  the  example  of  Christ  and  his  saints, 
with  the  promise  of  God  to  hear  it.  Psalm  1.  14. 

Q.  What  are  some  of  the  scripture  representations  of 


334  OP    PRAYER. 

prayer'^ — A,  It  is  called  supplications ^  ashing,  seeking, 
knocking,  inquiring,  <fcc.  Zech.  xii.  10,  &c. 

Q.  Why  is  it  so  called  ? — A.  Because  in  it  we  ought, 
with  humility  and  earnestness,  to  seek  after  God  and  his 
favours,  as  most  precious  and  necessary,  Dan.  ix. 

Q.  Why  is  prayer  called  meditation,  lifting  up  our  soul, 
and  pouring  out  our  liearfi — A.  Because  therein  our  heart 
is  principally  concerned,  and  must  be  lifted  up  above  this 
world  to  God  in  a  full  and  familiar  manner. 

Q.  Why  is  prayer  called  a  looking  up  to,  a  talking  and 
wrestling  with  God,  and  taking  hold  of  him  1 — A.  Because 
therein  we  ought,  with  quietness  and  constancy,  to  plead 
for  God's  blessings,  for  the  sake  of  his  own  love,  mercy, 
and  faithfulness  ;  and  that  even  when  he  seems  to  reject 
our  requests,  Gen.  xxxii.  26,  Dan.  ix. 

Q.  Why  is  prayer  represented  as  a  h owing,  falling  down, 
and  spreading  out  our  handsl — A.  Because  in  it,  our  whole 
man  is  to  be  employed  in  a  reverent,  humble,  and  earnest 
manner.  Psalm  xcv.  Lam.  i.  17. 

Q.  Why  is  prayer  expressed  by  crying,  sighing,  groan- 
ing, and  breathing? — A.  Because  in  it,  we,  under  a  sense 
of  burdens  and  danger,  ought  to  seek  relief  from  God. 

Q.  Why  is  prayer  represented  as  odours  and  incense  ? — 
A.  Because,  when  performed  in  faith,  it  is  most  precious 
and  acceptable  to  God,  Song  ii.  14,  Rev.  v.  8. 

Q.  Who  are  bound  to  pray  1 — A.  All  men,  good  and 
bad,  Matth.  vi.  and  vii.  11,  Luke  xvii.  1. 

Q.  When  ought  all  men  to  pray  1 — A.  While  they  live 
in  this  world.  Psalm  Ixii.  8,  Ixv.  2,  and  Ixvi.  4. 

Q.  Why  not  in  the  other  world  ? — A.  Because  there  the 
saints  shall  have  no  need,  and  the  wicked  no  encouragement 
to  pray,  Matth.  xxv.  10,  11,  12. 

Q.  Why  ought  all  men  to  pray  1 — A.  To  give  glory  to 
God,  and  obtain  blessings  to  themselves  and  others. 

Q.  Wherein  lies  the  sinfulness  of  neglecting  prayer  1 — 
A.  It  is  a  practical  denial  of  God,  a  robbing  him  of  his 
honour,  a  contempt  of  Christ  as  Mediator,  a  ruining  of  our- 
selves and  others,  «fcc.  Psal.  ix.  17,  and  x.  4. 

Q.  How  then  do  such  as  neglect  prayer  so  often  prosper 
in  this  world? — A.  God,  by  their  prosperity,  feeds  them 
like  bullocks  for  the  slaughter.  Psalm.  Ixxiii. 

Q.  What  kinds  of  prayer  does  God  require  of  us? — A. 
Ejaculatory,  secret,  private,  social,  and  public. 

Q.  What  is  ejaculatory  prayer  1 — A.  It  is  a  particular 


OP    PRAYER.  ^5 

request  offered  to  God,  while  we  are  engaged  in  other  busi- 
ness, Gen.  xUx.  18,  Zech.  ii.  4. 

Q.  Why  is  ejaculatory  prayer  necessary  1 — A.  To  main- 
tain habitual  communion  with  God.  and  keep  our  heart 
always  in  a  praying  frame,  Psalm  cxxxix. 

Q.  What  is  secret  prayer? — A.  Prayer  by  ourselves 
alone,  Matth.  vi.  6,  Gen.  xxxii.  24. 

Q.  Why  is  secret  prayer  necessary? — A.  Because  every 
man  has  secret  sins"  to  confess,  secret  wants  to  be  supplied, 
and  secret  mercies  to  be  thankful  for. 

Q.  Is  not  the  neglect  of  secret  prayer  a  sure  sign  of  a 
graceless  heart? — A.   Yes,  Psalm  ix.  17,  x.  4. 

Q.  What  call  you  private  prayer  ? — A.  Prayer  with  our 
families,  Zech.  xii.  Josh.  xxiv.  15. 

Q.  How  prove  you  that  family  prayer  is  necessary? — A, 
Because  every  family  has  its  particular  sins,  wants,  and 
mercies ;  and  God  threatens  to  pour  out  his  wrath  upon 
such  families  as  call  not  on  his  name,  Jer.  x.  25. 

Q.  How  often  at  least  is  secret  and  family  prayer  to  be 
performed  ? — A.  Every  morning  and  evening. 

Q.  How  prove  you  that  ? — A.  Because  on  these  occa- 
sions there  is  particular  need  of  prayer  and  ground  of  praise ; 
and  this  is  warranted  from  the  morning  and  evening  sacri- 
fice under  the  law ;  David's  praying  evening,  morning,  and 
at  noon,  &-c.  Ezek.  xlvi.  13.  15,  Psal.  Iv.  17. 

Q.  What  shall  we  think  of  those  that  perform  the  worship 
of  God  in  private  and  secret  only  in  the  evening,  when  they 
are  dull  and  drowsy  ? — A.  Such  prefer  the  world  to  God, 
and  offer  to  him  a  corrupt  thing,  Mai.  i.  14. 

Q.  What  is  social  prayer  ? — A.  Prayer  performed  by 
two  or  more  persons  occasionally,  or  at  such  stated  times 
as  they  agree  an  betwixt  themselves. 

Q.  How  prove  you  that  social  prayer  is  a  duty  ? — A. 
Reason  and  scripture  do  both  call  for  it,  Mai.  iii.  16. 

Q.  What  is  public  prayer? — A.  That  which  is  perform- 
ed in  a  public  congregation,  Zech.  ix.  1  Kings  viii. 

Q.  Why  is  prayer  to  be  so  much  joined  with  our  work, 
and  especially  that  which  is  religious  ? — A.  Because  it 
tends  to  compose  our  heart,  opens  it  for  receiving  God,  and 
draws  down  his  blessing  on  our  labours,  Luke  xviii.  1. 

Q.  To  whom  only  are  we  to  pray  ? — A.  To  God  ; 
Father,  Son,  and  Holy  Ghost,  as  one  God,  Psal.  Ixv.  2. 

Q.  Why  must  we  pray  to  God  only  ? — A.  He  only  de- 


836  OP    PRAYER. 

serves  religious  honour  and  worship ;    and  he  only  can 
know  or  supply  all  our  wants,  M atth.  iv.  10. 

Q.  Why  may  we  not  pray  to  angels  and  saints  departed  ? 
— A.  They  are  creatures,  and  so  unworthy  of  such  honour : 
nor  can  they  fully  know  or  supply  our  wants. 

Q.  For  whom  are  we  to  pray  1 — A.  For  all  men  living, 
or  that  shall  live  hereafter,  except  such  as  are  known  to 
have  sinned  the  unpardonable  sin,  1  Tim.  ii.  1. 

Q.  Why  must  we  not  pray  for  the  dead  *? — A.  Because 
departed  saints  have  no  need  of  prayers,  as  they  have  no 
wants  ;  and  the  wicked  in  hell  are  without  the  reach  of 
God's  mercy,  Matth.  xxv.  10,  11.  22. 

Q.  For  whom  ought  we  chiefly  to  pray  1 — A.  For  saints, 
ministers,  magistrates,  professors,  the  sick,  &:.c. 

Q.  Why  are  we  especially  to  pray  for  these  1 — A.  Their 
work  is  most  hard  and  useful ;  or  their  sin  most  dishonour- 
ing to  God,  an4  hurtful  to  men. 

Q.  What  should  we  plead  for  to  saints  t — A.  Protection, 
comfort,  increase  and  perseverance  in  grace,  &c. 

Q.  What  should  we  plead  for  to  the  wicked  and  our  ene- 
mies]— A.  Conviction  of  sin,  pardon,  repentance,  peace 
with  God,  and  all  other  blessings,  Luke  xxiii.  34. 

Q.  What  should  we  plead  for  to  ministers  ? — A.  Knowl- 
edge, prudence,  humility,  harmony,  zeal,  spiritual  comfort, 
success  in  their  labours,  &c.  Eph.  vi. 

Q.  What  should  we  plead  for  to  magistrales  1 — A.  Emi- 
nent grace,  prudence,  courage,  safety,  &c. 

Q.  What  should  we  plead  for  to  the  poor  and  afflicted  1 
— A.  Support  under  affliction,  a  blessing  on  it,  and  deliver- 
ance from  it  in  God's  time  and  way,  Psalm  xxxv.  13. 

Q.  In  whose  name  are  we  to  pray.? — A.  In  the  name 
of  Christ  alone,  John  xvi.  23.  1  John  ii.  1. 

Q.  Why  may  we  not  pray  in  our  own  name  ? — A.  Be- 
cause we,  and  all  our  services,  are  worthless  and  polluted 
before  God,  Isaiah  Ixiv.  G.  Phil.  iii.  8,  9. 

Q.  Why  are  we  to  pray  in  the  name  of  Christ  alone  ? 
— A.  Because  he  in  his  righteousness  and  intercession,  is 
our  onli/  way  to  the  Father,  Eph.  ii.  18.  and  iii.  12. 

Q.  What  is  it  to  pray  in  the  name  of  Christ  ? — A.  To 
pray  in  his  strength;  out  of  obedience  to  his  command  ; 
with  confidence  in  his  promise  ;  and  dependence  on  his 
merit  and  intercession,  as  the  onli/  ground  of  God's  accep- 
tance and  answer  of  our  prayer. 

Q.  How  ought  we  to  prepare  for  prayer  ? — A.  By  emp- 


OF  PRAYER.  337 

lying  our  hearts  of  carnal  thoughts  and  cares ;  holy  hu- 
mihation  of  soul ;  careful  examination  of  our  sins,  wants, 
and  mercies  ;  and  looking  up  for  the  assistance  of  the  Holy 
Ghost,  Luke  xi.  1  Pet  iii.  7. 

Q.  How  may  carnal  thoughts  in  prayer,  and  other  reli- 
gious exercises,  be  prevented  1 — A.  By  watchfulness  against 
the  first  motions  of  them ;  and  a  deep  sense  of  our  wants, 
and  of  God's  greatness,  holiness,  omniscience,  and  love, 
Markxiii.  37.  Eccl.  v.  I,  2. 

Q.  In  what  manner  are  we  to  pray  t — A.  With  faith 
of  the  acceptance  of  our  persons  in  Christ,  and  of  the 
goodness  of  what  we  ask  ;  hope  of  obtaining  it ;  and  with 
humility,  sincerity,  fervour,  and  constancy. 

Q.  Can  we  pray  aright  of  ourselves? — A.  No;  we 
neither  know  what  we  pray  for,  nor  how  to  pray ;  the 
greatest  saints,  as  Moses,  Elias,  Job,  Jonah,  &c.  mistook 
in  prayer  for  what  they  ought  not ;  and  all  saints  daily  mis- 
take in  the  manner  of  prayer.  Numb.  xi.  <fec. 

Q.  How  doth  Christ  cure  these  mistakes  in  us  1 — A.  By 
giving  his  Spirit  to  assist  us  in  our  prayers. 

Q.  Wherein  doth  the  Spirit  of  God  assist  us  in  prayer  ? 
— A.  In  the  matter  and  manner  of  it,  Rom.  viii.  26,  27. 

Q.  How  doth  he  assist  us  in  the  matter  of  prayer  ? — A. 
By  leading  us  out  to  pray  for  the  things  which  we  most 
need,  and  God  is  most  ready  to  bestow,  Rom.  viii. 

Q.  How  doth  the  Spirit  assist  us  in  the  manner  of  pray- 
er*? — A.  By  implanting  and  exciting  in  our  soul  all  these 
inherent  graces  which  are  necessary  in  prayer. 

Q.  What  graces  are  necessary  to  be  exercised  in  prayer? 
— A.  Knowledge,  faith,  love,  repentance,  humility,  &c. 

Q.  Why  is  knowledge  necessary  in  prayer  1 — A.  That 
we  may  not  pray  for  unlawful  things,  or  to  a  wrong  object, 
or  in  a  wrong  manner,  James  iv.  3. 

Q.  Why  is  faith  necessary  in  prayer  1 — A.  To  lay  hold 
on  the  promises  and  perfections  of  God  as  our  encourage- 
ment; and  to  depend  on  the  strength,  merit,  and  interces- 
sion of  Christ,  for  enabling  us  to  prayer,  and  obtaining  an- 
swer in  it,  James  i.  6. 

Q.  Why  should  we  pray  with  hope  and  expectation  ? — 
A.  Because  God  hath  promised,  and  Christ  hath  purchased 
all  that  we  need,  Phil.  iv.  19,  Heb.  ix.  12. 

Q.  Why  should  we  pray  with  great  humility  ? — A.  Be- 
cause we  are  so  vile  and  unworthy,  Luke  xviiu 
29 


338  OP    PRAYER, 

Q.  Why  should  we  pray  with  fervenci/  and  earnestness? 
— A.  Because  of  the  greatness  of  our  need,  Psalm  Ixx. 

Q.  Why  must  we  pray  with  sincerity^  repentance,  and 
love? — A.  Because  if  we  indulge  hatred,  dissimulation, or 
any  iniquity  in  our  heart,  the  Lord  will  not  hear  us. 

Q.  Why  must  we  pray  with  constancy  1 — A.  Because 
of  our  frequent  need,  and  God's  frequent  delay  to  answer 
our  prayer,  Luke  xviii.  1,  1  Thess.  v.  17. 

Q.  What  is  meant  by  praying  without  ceasing? — A. 
Our  keeping  our  heart  always  in  a  praying  frame  ;  and 
being  frequent  in  the  exercise  of  prayer,  Eph.  vi.  18. 

Q.  What  is  meant  by  praying  in  the  Spirit  ?-^A.  Our 
praying  with  the  gifts,  and  especially  with  the  grace  of  the 
Spirit,  Jude  20,  1  Cor.  xiv.  15,  Rom.  viii.  26. 

Q.  Wherein  do  the  gift  and  grace  of  prayer  differ? — A, 
The  gift  of  prayer  lieth  in  conceiving  and  uttering  suitable 
expressions  in  an  affecting  manner ;  but  the  grace  of  pray- 
er lies  in  the  fervency  of  our  desire  after  God. 

Q.  In  whom  is  the  gift,  or  grace  of  prayer  to  be  found  ? 
— A.  Wicked  men  may  have  the  gift  of  prayer ;  but  only 
believers  have  both  the  gift  and  grace  of  prayer. 

Q.  Have  all  saints  the  gift  of  prayer  1 — A.  Some  saints 
as  well  as  others  have  very  little  of  it. 

Q.  Whence  doth  that  proceed  1 — A.  From  their  negli- 
gence in  searching  the  scripture,  and  their  own  hearts. 

Q.  May  not  such  wicked  men  as  have  the  gift  of  prayer, 
pray  with  great  warmth  of  affection? — ^A.  Yes. 

Q.  Wherein  do  the  raised  affections  of  wicked  men  in 
prayer,  and  of  believers,  differ  ? — A.  The  raised  affections 
of  the  wicked  flow  from  fear  of  God's  wrath,  false  confi- 
dence of  his  love,  or  the  weight  of  affliction,  and  encour- 
age their  pride  ;  but  those  of  believers  flow  from  desire  to 
be  like  and  with  Christ,  and  are  attended  with  great  humil- 
ity. Psalm  Ixxviii. 

Q.  Of  how  many  parts  doth  prayer  consist? — A.  Three ; 
petition,  confession,  and  thanksgiving ;  but  most  properly 
prayer  consists  in  petition. 

Q.  Which  of  these  parts  will  the  saints  longest  retain  the 
use  of? — A.  Of  thanksgiving.  Rev.  v..  Psalm  cxlv — cl. 

Q.  What  is  petition  ? — A.  The  offering  up  of  the  desires 
of  our  hearts  unto  God,  Psalm  Ixii.  8. 

Q,  Are  not  mere  verbal  requests  prayer  ? — A.  They  are 
prayer  before  men,  but  not  in  the  sight  of  God. 

Q.  What  things  may  we  desire  and  plead  for  in  prayer  ? 


OF    PRAYER.  339 

— A.  Whatever  is  agreeable  to  God's  will  of  precept  and 
promise,  1  John  v.  14. 

Q.  What  is  agreeable  to  this  revealed  will  of  God  ? — A . 
The  removing  or  preventing  of  all  evil,  and  the  bestowing 
of  every  thing  good  fof  our  soul  and  body. 

Q.  Why  must  we  plead  for  these  mercies? — A.  Not  to 
change  God's  will ;  but  to  testify  our  needy  dependence  on 
him,  and  to  prepare  our  heart  to  receive  these  mercies  with 
thankfulness,  Ezek.  xxxvi.  37. 

Q.  May  we  pray  for  all  mercies  in  the  same  manner  ? — 
A.  No ;  we  must  pray  for  some  mercies  absolutely,  and  for 
others  conditionally.  Psalm  xxv.,  Gen.  xviii. 

Q.  For  what  may  we'  pray  absolutely  1 — A.  For  a  new 
nature,  justification,  adoption,  sanctification,  and  every 
other  thing  inseparable  from  our  eternal  salvation,  Psal.  li. 
Dan.  ix. 

Q.  Why  may  we  pray  absolutely  for  these  mercies  1 — - 
A,  Because  our  receiving  them  cannot  but  tend  to  the  glo- 
ry of  God,  and  our  real  advantage,  Psalm  cxlii.  4 — 7. 

Q.  For  what  mercies  must  we  pray  conditionally  ? — A. 
The  good  things  of  this  world,  sensible  comfort  to  our  soul, 
freedom  from  temptation,  &c.,  2  Cor.  xii. 

Q.  Under  what  condition  or  limitation  must  we  pray  for 
these  1 — A.  If  they  tend  to  God''s  glory  and  our  good. 

Q.  Why  must  we  pray  for  them  with  this  limitation  ?— > 
A.  Because  it  may  be  for  the  glory  of  God,  and  our  real 
advantage,  that  we  want  them,  2  Cor.  xii.  9. 

Q.  What  are  we  to  confess  in  prayer  1 — A.  All  our  sins, 
with  the  several  aggravations  of  them.  Psalm  xxxii.  li. 

Q.  Why  ought  we  to  confess  our  sins  in  prayer? — A. 
To  testify  our  belief  of  God's  holiness  and  omniscience ; 
and  to  affect  our  heart  with  a  sense  of  our  vileness  and  un- 
worthiness  before  him,  Dan.  ix.  3 — 19. 

Q.  In  what  manner  are  we  to  confess  our  sins  ?— A,  In 
a  humble  and  affectionate  manner,  with  faith's  views  of  a 
crucified  Christ  as  the  propitiation  for  them. 

Q.  For  what  are  we  to  give  God  thanks  in  prayer  ?-^A. 
For  all  his  mercies,  spiritual  or  temporal,  Psal.  cv.  cvii. 

Q.  What  call  you  mercies  ? — A.  Whatever  springs  from 
God's  pity,  and  tends  to  the  good  of  our  soul  or  body. 

Q.  Is  there  ground  of  thanksgiving  in  our  afflictions  ?— 
A.  Yes;  it  is  matter  of  thanksgiving  that  they  are  not 
P)oie  severe,  and  are  sent  while  they  may  be  useful  to  us. 

Q.  Why  is  thanksgiving  necessary  in  prayer  ? — A.  To 


340  OF    DIRECTION    IN    PRAYER. 

acknowledge  the  goodness  and  mercy  of  God,  and  stir  up 
our  heart  to  love  him,  Psalm  ciii.  cxiv. — cl. 

Q.  What  is  our  duty  after  offering  up  our  requests  unto 
God? — A.  To  expect  an  answer;  wait  for  it  in  the  diligent 
use  of  means,  submitting  the  season,  measure,  and  form  of 
the  blessing  asked  to  God's  sovereign  will. 

Q.  What  mean  you  by  an  answer  of  prayer  1 — A.  God's 
granting  the  very  thing  we  ask  in  prayer,  or  something  as 
good,  or  better,  in  its  place.  Psalm  xci.  15. 

Q.  May  not  God  answer  wicked  men's  prayers,  which 
he  never  accepts  1 — A.  Yes  ;  as  in  the  case  of  Nineveh,  &c. 

Q.  Doth  God  accept  and  answer  all  the  prayers  of  be- 
lievers 1 — A.  No ;  but  only  those  that  are  offered  up  in 
faith,  James  i.  6,  7,  Dan.  ix.  1  Kings  viii. 

Q.  When  doth  God  grant  the  answer  of  such  prayers  1 
— A.  When  it  is  most  for  his  glory  and  his  people's  good, 
but  not  always  when  they  would  have  it. 

Q.  Why  doth  God  often  long  delay  the  answering  of 
his  people's  prayers,  which  he  hath  already  accepted  ? — A. 
To  keep  them  in  the  exercise  of  waiting  on,  and  crying  to 
him ;  and  that  their  mercy  may  be  the  greater  when  it 
comes,  Isa.  xxx.  18,  Luke  xviii.  1 — 8. 

Q.  How  may  we  know  that  God  hath  heard  and  accept- 
ed our  prayer,  and  will  grant  an  answer,  though  he  long 
delay  it  1 — A.  If  we  are  led  out  to  much  resignation  to  his 
will,  waiting  on  him  for  an  answer  in  a  holy  practice,  and 
deep  sense  of  our  unworthiness  of  the  least  of  his  mercies, 
Psalm  V.  2,  Isa.  viii.  17,  Gen.  xxxii.  10. 

Q,.  99.  What  rule  hath  God  given  for  our  direction 
in  prayer  ?- 

A.  The  whole  word  of  God  is  of  use  to  direct  us 
in  prayer ;  but  the  special  rule  of  direction,  is  that 
form  of  prayer  which  Christ  taught  his  disciples, 
commonly  called  the  ''  Lord's  Prayer." 

Q.  Hath  God  given  us  any  rule  for  our  direction  in  pray- 
er "? — A.  Yes  ;  he  has  given  hi-s  whole  word  in  general,  and 
the  Lord^s prayer  in  particular. 

Q.  What  in  the  word  of  God  directs  us  in  power  1 — A. 
The  prayers,  histories,  doctrines,  threatenings,  promises, 
and  precepts  therein  contained. 

Q.  How  do  the  prayers  contained  in  scripture  direct  us  ? 


OP    DIRECTION   IN    PRAYER.  341 

— A.  They  shew  us  to  whom,  for  what  and  whom,  and  in 
what  manner  we  should  pray,  Dan.  ix.  1  Kings  viii. 

Q.  How  do  the  threatenings  and  histories  of  God's  judg- 
ments direct  us  in  prayer  ]— A.  They  shew  us  wliat  sins 
we  ought  to  confess,  and  what  evils  we  should  pray  for  the 
preventing  or  removal  of. 

Q.  How  doth  the  history  of  God's  merciful  providences 
direct  us  in  prayer? — A.  They  encourage  us  to  it,  and  shew 
us  what  good  things  God  is  ready  to  bestow. 

Q.  How  do  the  doctrines  of  God's  word  direct  us  in 
prayer  1 — A.  They  shew  us  what  God  is,  and  is  disposed 
to  do ;  what  we  are  and  need  ;  and  in  what  manner  we 
may  come  to  God  for  the  supply  of  our  wants. 

Q.  How  do  the  precepts  of  God's  word  direct  us  in  pray- 
er?— A.  They  shew  us  what  sins  we  ought  to  confess,  and 
seek  deliverance  from ;  what  graces  we  should  crave ;  and 
what  duties  we  need  strength  to  perform. 

Q.  How  do  the  promises  of  God  direct  us  in  prayer? — 
A.  They  shew  the  various  cases  we  may  be  in,  and  what 
blessings  God  hath  engaged,  and  is  ready  to  give  us. 

Q.  What  doth  God  by  promise  engage  himself  to  give 
us  ? — A.  Mercies  suiting  every  case  ;  outward  blessings  ; 
suitable  relief  under  trouble  ;  spiritual  graces,  comforts, 
and  remedies  ;  with  encouragement  in  duty. 

Q.  What  outward  blessings  hath  God  promised  to  us  ? — 
A.  Health,  strength,  food,  raiment,  peace,  safety,  comfort, 
and  success  to  us  and  our  children. 

Q.  What  spiritual  mercy  is  promised  in  connection  with 
these  outward  blessings  ? — A.  Holy  joy,  thankfulness  and 
heavenly-mindedness,  Isa.  Ix.  Ezek.  xxxvi. 

Q.  What  afflicted  cases  do  God's  promises  respect  ? — 
A.  The  case  of  temptation,  desertion,  sickness,  poverty, 
persecution,  oppression,  calumny,  &c. 

Q.  What  doth  God  promise  with  respect  to  afflictions  ? 
— A.  That  he  will  either  preserve  from,  or  support  in 
them  ;  moderate  their  rigour ;  shorten  their  duration  ;  and 
bring  good  out  of  them,  Isa.  xliii.  and  xxvii.  9. 

Q.  What  spiritual  grace  hath  God  promised  to  us  ? — A. 
Regeneration,  knowledge,  faith,  hope,  repentance,  love, 
humility,  patience,  increase  of  grace,  fear  of  God,  and 
obedience  to  his  commands,  Ezek.  xxxvi.  xxxvii. 

Q.  What  spiritual  comforts  has  God  promised  to  us  ? — 
A.  Justification,  adoption,  assurance  of  his  love,  peace  of 
conscience,  joy  in  the  Holy  Ghost,  and  eternal  glory. 
29* 


342  OP    DIRECTION    IN    PRAYER* 

Q.  What  spiritual  plagues  has  God  promised  to  cure  ?-~« 
A.  Hardness  of  heart,  ignorance  of  God,  forgetfulness  of 
his  truths  and  providences,  unthankfulness  for  his  mercies, 
pride,  envy,  lust,  desponding  fears  of  death,  want  of  grace, 
greatness  of  sin,  or  future  apostacy  from  God,  legality, 
carnal  mindedness,  &c. 

Q.  In  what  duties  doth  God  promise  encouragement  1 — 
A.  In  prayer,  meditation,  public  worship,  fasting,  alms- 
giving, suffering  for  Christ,  sanctifying  the  Sabbath,  &c. 

Q.  What  encouragement  in  duty  hath  God  promised  ? 
— A.  Preparation  for  it,  assistance  in  it,  and  a  gracious 
reward  of  our  work,  Psal.  x.  17.  and  xix.  11.  Phil.  ii.  13. 

Q.  How  are  we  to  improve  God's  promises  in  prayer  ? 
A.  By  pleading  and  expecting  that  for  Christ's  sake  he 
would  do  to  us  and  others  as  he  hath  promised. 

Q.  What  special  rule  of  direction  in  prayer  hath  God 
given  us  1 — A.  That  form  of  prayer  which  Christ  taught 
his  disciples,  which  is  commonly  called  the  Lord^s  prayer^ 
because  the  Lord  Jesus  prescribed  it. 

Q.  Did  Christ  prescribe  it  as  a  form,  the  express  words 
of  which  we  are  bound  to  use  1 — A.  No ;  but  as  a  pattern 
of  prayer,  directing  us  what  we  should  pray  for,  and  in 
what  order  we  should  offer  our  requests. 

Q.  How  prove  you  that  Christ  did  not  prescribe  it  as  an 
express  form  of  prayer  1 — A.  Because  in  Matthew,  who 
relates  this  form  most  exactly,  Christ  only  says.  After  this 
manner  pray  ye  ;  Matthew  and  Luke  relate  it  differently  ; 
and  Christ,  and  his  prophets  and  apostles,  used  different 
expressions  in  prayer,  Matth.  xi.  and  xxvi.  Acts  i.  and  v. 
Eph.  iii.  John  xvii,  &c. 

Q.  May  none  use  set  forms  of  prayer  ? — A.  Yes  :  young 
children,  and  such  as  through  v/eakness  are  incapable  to 
conceive  prayer,  may  use  them. 

Q.  Why  may  not  others  confine  themselves  to  set  forms 
of  prayer  ? — A.  Because  to  do  so  checks  the  teaching  of 
God's  Spirit,  inverts  the  order  of  prayer,  encourageth  to 
sloth,  and  is  most  absurd  and  unreasonable. 

Q.  How  doth  confining  ourselves  to  set  forms  of  prayer 
check  the  teaching  of  the  Spirit  1 — A.  As  the  form  teach- 
eth  us  what  to  pray  for,  which  is  the  work  ascribed  to  the 
Holy  Ghost,  Rom.  viii.  26. 

Q.  How  doth  it  invert  the  order  of  prayer? — A.  As  by 
this  means,  instead  of  our  hearts  regulating  our  words,  the 
>yords  of  the  forni  mMst  regulate  our  heart. 


OF   THE    PREFACE,  ETC.  343 

Q,  How  doth  it  encourage  sloth  ? — A.  As  it  makes  us 
careless  of  self-examination,  and  of  study  of  the  scriptures 
for  instruction  in  prayer,  and  stirring  up  of  our  heart  to 
seek,  after  the  gift  or  grace  of  prayer. 

Q.  How  is  it  most  absurd  and  unreasonable? — A.  It  is 
as  if  a  hungry  beggar  could  not  ask  alms,  or  a  drowning 
man  cry  for  relief,  without  an  express  form. 

Q.  Is  not  the  Lord's  prayer  a  most  excellent  pattern  ?— ^ 
A.  Yes ;  for  it  is  a  short,  full,  and  orderly  prayer. 

Q.  How  many  parts  does  the  Lord's  prayer  consist  of? — 
A.  A  preface,  six  petitions,  and  a  conclusion. 

Q,.  100.  What  doth  (he  preface  to  the  Lord's  pray- 
er teach  us  ? 

A.  The  preface  to  the  Lord's  prayer  (which  is, 
"Our  Father  which  art  in  Heaven,")  teacheih  us  to 
draw  near  to  God  with  all  holy  reverence  and  confi- 
dence as  children  to  a  father,  able  and  ready  to  help 
us ;  and  that  we  should  pray  with  and  for  others. 

Q.  What  is  the  preface  to  the  Lord's  prayer  ? — A.  Our 
leather  which  art  in  heaven,  Mattli.  vi.  9. 

Q.  Whose  Father  is  God?— A.  He  is  the  Father  of  all 
men  by  creation  and  preservation,  the  Father  of  church- 
members  by  external  covenant  relation,  and  the  Father  of 
true  believers,  by  regeneration  and  adoption. 

Q.  May  unbelievers  call  God  their  Father  when  they 
pray  to  him  ? — A.  Yes,  if  they  understand  it  in  a  consis- 
tency with  their  state. 

Q.  What  for  a  Father  is  God  ? — A.  A  most  honourable, 
rich,  wise,  kind,  mighty,  ancient,  and  eternal  Father. 

Q.  What  child-like  dispositions  ought  God's  children  to 
have  ? — A.  An  awe  of  his  majesty,  patience  under  his  re- 
bukes, grief  for  his  frowns,  zeal  for  his  honour,  thankful- 
ness for  his  favours,  contentment  with  their  provision,  obe- 
dience to  his  laws,  and  an  affectionate  love  to  him  and  his 
children,  Mai.  i.  6,  Psalm  xxxix.  9,  Ixix.  9,  and  ciii.  cxvi. 

Q.  What  doth  the  preface  to  the  Lord's  prayer  teach  us 
in  general  1 — A.  To  begin  our  prayers  with  exalted  and 
adoring  views  of  God,  Neh.  ix.  5,  6. 

Q.  Why  is  this  necessary? — A.  That  our  heart  may  be 
suitably  impressed  in  the  whole  of  the  duty, 

Q.  What  doth  God's  being  called  Father  in  this  preface 
teach  us  ? — A.  Th^t  in  prayer  we  should  draw  near  to  God 


344  OP    THE    PREFACE,    ETC. 

with  love,  boldness,  familiarity,  and  confident  faith  of  suc- 
cess, Eph.  iii.  12,  Heb.  iv.  16,  and  x.  22. 

Q.  What  doth  his  being  represented  as  in  heaven  teach 
us  1 — A.  To  pray  with  great  reverence  and  humihty,  and 
be  most  intent  on  heavenly  things,  Eccl.  v.  2.  Col.  iii. 

Q.  What  doth  his  being  called  owr,  not  my  Father,  teach 
us  1 — A.  That  we  should  pray  with  and  for  others. 

Q.  Why  should  we  pray  with  others  ? — A.  Because 
united  prayer  is  most  effectual  and  prevalent. 

Q.  How  are  we  to  be  exercised  when  joining  with  an- 
other as  our  mouth  in  prayer  % — A.  In  assenting  with  our 
heart  to  the  requests  contained  in  his  words. 

Q.  Why  should  we  pray  for  others'? — A.  To  glorify 
God,  and  testify  our  love  to  our  neighbours. 

Q.  How  doth  prayer  for  others  glorify  God  ? — A.  We 
thereby  testify  that  we  see  in  God  more  fulness  and  mercy 
than  we  can  receive  or  contain.         ^ 

Q.  How  doth  prayer  for  others  testify  our  love  to  them  ? 
— A.  As  we  thereby  employ  God  to  give  them  the  richest 
blessings,  and  do  them  the  greatest  good. 

Q.  On  whom  do  we  most  advantageously  bestow  our 
prayers  1 — A.  On  the  saints ;  for  they  can,  and  will  pray 
effectually  for  us,  James  v.  16,  Eph.  vi.  18,  19. 

Q.  What  in  general  do  we  pray  for  in  the  six  petitions 
in  the  Lord's  prayer  1 — A.  In  the  three  first  we  pray  for 
the  advancement  of  God's  honour,  and  in  the  three  last  for 
our  own  happiness. 

Q.  Why  are  those  petitions  that  immediately  concern 
God's  honour  placed  first  in  order  1 — A.  To  show  us  that 
God's  honour  is  preferable  to,  and  the  spring  of  all  our 
happiness,  1  Cor.  x.  31,  1  Peter  iv.  11. 

Q.  What  do  we  pray  for  with  respect  to  God's  honour  1 
— A.  That  his  name  may  be  hallowed,  his  kingdom  come, 
and  his  will  be  done,  Matth.  vi.  9,  10. 

Q.  What  do  we  pray  for  with  respect  to  our  own  happi- 
ness?— A.  Provision  to  our  body;  pardon  of  sin,  and  pre- 
servation from  it,  to  our  soul,  Matth.  vi.  11,  12,  13. 

Q.  How  many  of  the  petitions  are  for  temporal  mercies  ? 
— A.  Only  one;  namely,  the /owr/^. 

Q.  Why  is  there  but  one  petition  for  temporal  mercies  % 
- — A.  To  teach  us  to  be  more  earnest  for  spiritual  blessings. 

Q.  Why  is  the  petition  for  temporal  mercies  placed  be- 
fore those  for  pardon  of  sin,  and  preservation  from  it  1 — A. 
because  our  daily  bread  is  a  positive  mercy  ;  and  we  can- 


OP   THE    FIRST    PETITION.  84^ 

not  receive  pardon  of,  or  preservation  from  sin,  unless  we 
have  a  natural  subsistence  in  this  world. 

Q.  Why  are  these  three  last  petitions  coupled  together 
by  the  particle  and? — A.  To  shew  us,  that  outward  advan- 
tages are  useless  to  us  without  pardon  of  sin,  and  pardon 
insufficient  without  preservation  from  it. 

Q.  Why  are  we  taught  to  use  the  terms  our  and  us  in 
the  three  last  petitions  1 — A.  To  teach  us  to  pray  for  tem- 
poral mercies,  pardon  of  sin,  and  preservation  from  it,  to 
others  as  well  as  ourselves. 

Q,.  101.  WhcU  do  we  pray  for  in  the  first  petition  7 
A.  In  the  first  petition  (which  is,  "Hallowed  be 
thy  name"),  we  pray,  That  God  would  enable  us 
and  others  to  glorify  him  in  all  that  whereby  he  ma- 
keth  himself  known  ;  and  that  he  would  dispose  all 
things  to  his  own  glory. 

Q.  What  do  we  pray  for  in  this  petition  ? — A.  That  God 
would  hallow  his  own  name,  and  direct  and  enable  us  and 
others  to  hallow  it.  Psalm  Ixxxiii. 

Q.  What  is  meant  by  hallowing  the  name  of  God  1 — ^A. 
Shewing  forth  the  holiness  and  glory  of  it. 

Q.  How  doth  God  hallow  his  own  name  1 — A.  By  order- 
ing all  things  belonging  to  him  so  as  to  shew  himself  glori- 
ous in  holiness,  Exod.  xv.  11,  Psalm  xc.  16. 

Q.  What  things  belonging  to  God  shew  him  to  be  great, 
and  glorious  in  holiness  ? — A.  All  his  ordinances,  words, 
and  works.  Psalm  Ixxv.  2,  and  cxlv.  17. 

Q.  Why  do  we  pray  that  God  would  hallow  his  own 
name  ] — A.  Because  none  else  can  sufficiently  do  it. 

Q.  How  ought  we  and  others  to  hallow  God's  name  T — 
A.  By  acknowledging  him  as  our  God,  and  by  a  holy  and 
reverent  use  of  all  things  whereby  he  makes  himself 
known. 

Q.  What  do  we  in  this  petition  pray  for  with  respect  to 
ourselves  and  others  hallowing  of  God's  name  t — A.  That 
God,  by  his  grace,  would  direct  and  enable  us  to  glorify 
himself  in  all  we  do ;  and  prevent  and  remove  every  thing 
that  hinders  tlie  hallowing  of  his  name. 

Q.  What  things  hinder  the  hallowing  of  God's  name  ? 
— A.  Atheism,  Tgnorance,  unbelief,  idolatry,  and  ever/ 
X)ther  sin.     See  more  on  Command  1,  2,  3,  4. 


346  OP   THE    SECOND    PETITION. 

Q.  102.  What  do  we  pray  for  in  the  second  peti- 
tion? 

A.  In  the  second  petition  (which  is,  "Thy  king- 
dom come,")  we  pray,  That  Satan's  kingdom  may 
be  destroyed ;  and  that  the  kingdom  of  grace  may 
be  advanced,  ourselves  and  others  brought  into  it, 
and  kept  in  it ;  and  that  the  kingdom  of  glory  may 
be  hastened. 

Q.  What  do  we  pray  for  in  the  second  petition  1 — A. 
The  destruction  of  Satan's  kingdom,  and  the  coming  of  the 
kingdom  of  God,  Psalm  Ixxxiii.  17, 18. 

Q.  What  for  a  king  is  Satan  1 — A.  A  most  base,  wicked, 
and  cruel  king.  Rev,  xx.  2. 

Q.  How  is  he  a  most  wicked  king  ? — A.  As  he  commands 
nothing  but  sin,  1  John  iii.  8. 

Q.  How  is  he  a  most  cruel  king  1 — A.  He  continually 
seeks  the  destruction  of  the  souls  and  bodies  of  all  his  sub- 
jects, 1  Peter  v.  8. 

Q.  What  kingdom  hath  Satan  in  the  world? — A.  A  vis- 
ible and  invisible  kingdom,  2  Cor.  iv.  4. 

Q.  What  is  the  visible  kingdom  of  Satan  1 — A.  All  the 
world  without  the  visible  church. 

Q.  What  are  the  badges  of  Satan's  visible  kingdom  ? — 
A.  The  open  profession  and  practice  of  error,  idolatry, 
profaneness,  superstition,  &c. 

Q.  Who  are  the  subjects  of  Satan's  visible  kingdom  1 — 
A.  Pagans,  Mahometans,  modern  Jews,  and  heretical,  pro- 
fane, and  grossly  ignorant  Christians. 

Q.  What  is  meant  by  praying  that  Satan's  visible  king- 
dom may  be  destroyed  ? — A.  Our  praying  that  God  would 
root  out  all  idolatry,  superstition,  error,  delusion,  ignorance, 
and  profaneness  from  the  world. 

Q.  What  is  Satan's  invisible  kingdom  1 — A.  His  power 
and  dominion  in  men's  hearts,  2  Cor.  iv.  4. 

Q.  Who  are  the  subjects  of  Satan's  invisible  kingdom  ? 
' — A.  All  unbelievers,  1  John  iii.  10. 

Q.  What  are  the  great  supports  of  this  kingdom  ? — A, 
The  curse  of  the  law  lying  on  our  conscience,  with  our  own 
indwelHng  lusts,  1  Cor.  xv.  56. 

Q.  What  kingdom  of  God  are  we  to  pray  for  the  coming 
of? — A.  His  kingdom  of  grace  and  of  glory. 

Q.  What  are  the  properties  of  God's  kingdom  ? — A.  It 


OP    THE    SECOND    PETITION.  347 

is  a  kingdom  of  riches,  righteousness,  peace,  high  dignity, 
and  eternal  duration,  Rom.  xiv.  17,  Isa.  ix.  7. 
^    Q.  What  is  the  external  form  of  God's  kingdom  of  grace  ? 
— A.  Preaching  of  the  word,  administration  of  the  sacra- 
ments, with  church  government  and  discipline. 

Q.  What  is  the  internal  form  of  it  1 — A.  Regeneration, 
righteousness,  peace  and  joy  in  the  Holy  Ghost. 

Q.  Wherein  doth  God's  kingdom  more  generally  come 
to  men  X — A.  In  the  conversation  of  the  Gentiles,  over- 
throw of  Popery  and  Paganism,  recovery  of  the  Jews  from 
their  infidelity,  universal  spread  of  the  gospel,  &c. 

Q.  How  doth  the  kingdom  of  God  come  to  a  particular 
person  1 — A.  In  his  receiving  the  means  of  grace,  and  in 
his  conversation,  sanctification,  and  glorification. 

Q.  What  influence  hath  the  coming  of  Christ's  kingdom 
on  the  kingdom  of  Satan  1 — A.  It  destroys  it. 

Q.  What  destroys  Satan's  visible  kingdom  1 — A.  The 
coming  of  God's  visible  kingdom  of  grace. 

Q.  What  destroys  Satan's  invisible  kingdom  1 — A.  God's 
setting  up  his  invisible  kingdom  of  grace  in  our  heart,  Col. 
i.  13.     See  Quest.  26.  31. 

Q.  By  what  is  Satan's  kingdom  wholly  destroyed  ? — A. 
By  the  coming  of  God's  kingdom  of  glory. 

Q.  What  do  we  request  in  praying  for  the  coming  of 
God's  visible  kingdom  of  graco  1 — A.  We  request  that  the 
gospel  may  be  preached  in  all  nations  in  plenty,  purity,  and 
power,  and  that  all  people  may  flow  unto  it ;  that  the  church 
may  be  purged  from  profane  and  erroneous  persons,  and 
have  faithful  ministers  and  magistrates  ;  and  that  professors 
may  steadfastly  maintain,  and  faithfully  convey  to  posterity 
the  whole  of  God's  truths  and  ordinances,  Psalm  cxxxii. 
and  cxxxvii.  Dan.  ix 

Q.  What  do  we  request  in  praying  for  the  coming  of 
God's  invisible  kingdom  of  grace  ] — A.  That  ourselves  and 
others  may  be  brouglit  into  it,  and  kept  in  it. 

Q.  How  are  persons  brought  into  God's  invisible  king- 
dom of  grace  1 — A.  By  regeneration,  justification,  and 
adoption,  Col.  i.  Acts  xxvi.     See  Quest.  31.  33,  34. 

Q.  How  are  they  kept  in  it  1 — A.  By  sanctification,  as- 
surance of  God's  love,  peace  of  conscience,  joy  in  the  Holy 
Ghost,  increase  of  grace,  and  perseverance  therein  to  the 
end.     See  Quest.  35,  36. 

Q.  Why  need  behevers  pray  for  the  coming  of  God's  in- 
visible kingdom  of  grace  with  respect  to  themselves,  when 


348  OP   THE    THIRD    PETITION. 

they  are  already  in  it  1 — A.  They  need  to  pray  that  it  would 
come  in  them  more  and  more,  Phil.  iii.  9 — 14. 

Q.  Wherein  doth  God's  kingdom  of  glory  come? — A.  In 
believers  receiving  benefits  from  Christ  at  death,  and  at  the 
resurrection.     See  Quest.  37,  38. 

Q.  What  are  we  to  pray  for  with  respect  to  God's  king- 
dom of  glory  1 — A.  That  it  may  be  hastened.  Rev.  xxii. 

Q.  What  is  meant  by  the  kingdom  of  glory  being  hast- 
ened]— A.  Not  its  coming  before  God's  set  time;  but  his 
quick  ordering  of  things  in  the  world,  and  our  heart,  to 
make  way  for  its  coming  in  due  time. 

Q.  Are  believers  to  long  for  death  and  judgment? — A. 
Yes,  if  they  do  it  with  submission  to  God's  will,  and  from 
an  ardent  desire  to  be  like  and  with  Christ. 

Q.  103.  What  do  we  pray  for  in  the  third  petition? 

A.  In  the  third  petition  (which  is,  "  Thy  will  be 
done  on  earth,  as  it  is  in  heaven,")  we  pray,  That 
God,  by  his  grace,  would  make  us  able  and  willing 
to  know,  obey,  and  submit  to  his  will  in  all  things, 
as  the  angels  do  in  heaven. 

Q.  What  will  of  God  is  here  meant? — A.  The  will  of 
his  precept  and  providence.     See  Quest.  11.  39 — 81. 

Q.  What  do  we  here  pray  for  with  respect  to  God's  will 
of  precept? — A.  That  God,  by  his  grace,  would  make  us 
and  others  to  know  and  obey  it.  See  Quest.  24.  35. 

Q.  Why  must  we  first  know  it? — A.  Because  except 
we  know  the  commands  as  the  will  of  God,  we  can  never 
obey  them  from  regard  to  his  authority. 

Q.  Why  should  we  pray  that  God  would  make  us  to 
know  and  obey  his  will  ? — A.  Because  of  ourselves  we  can- 
not know  nor  obey  God's  law,  nor  can  any  creature  teach 
or  enable  us  to  it.     See  Quest.  18.  26.  31. 

Q.  What  do  we  in  this  petition  pray  for  with  respect  to 
God's  will  of  providence  ? — A.  That  we  and  others  may 
understand  the  language  of  providence,  and  submit  to  the 
dispensations  of  it,  Micah  vi.  9. 

Q.  In  what  manner  do  we  pray  that  God's  will  may  be 
done  on  earth  ? — A.  As  it  is  done  in  heaven. 

Q.  By  whom  is  God's  will  done  in  heaven  ? — A.  By  the 
holy  angels,  and  glorified  saints. 

Q.  In  what  manner  is  God's  will  done  in  heaven  ? — A. 
Cheerfully,  readily,  constantly,  and  universally. 


OP   THE    FOURTH    PETITION.  349 


Q,.  104.  What  do  we  pray  for  in  the  fourth  petit  lo7t? 

A.  In  the  fourth  pelition  (which  is,  "  Give  us  this 
day  our  daily  bread,"  we  pray,  That  of  God's  free 
gift  we  may  receive  a  competent  portion  of  the  good 
things  of  this  Ufe,  and  enjoy  his  blessing  with  them. 

Q.  What  is  meant  by  bread  in  this  petition  ? — A.  All 
temporal  blessings,  such  as  food,  raiment,  health,  strength, 
agreeable  relations,  habitation,  &c. 

Q.  Why  are  these  called  bread? — A.  Because,  like 
bread,  they  are  necessary  for  the  welfare  of  our  body. 

Q.  What  measure  of  these  temporal  blessings  may  we 
pray  for? — A.  A  competent  portion,  Prov.  xxx.  8. 

Q.  What  call  you  a  competent  portion  of  them  ? — A. 
Such  a  portion  as  enableth  us  to  live  without  being  a  bur- 
den to  others ;  or  as  much  as  tends  to  God's  glory,  and  our 
good,  Isa.  xxxiii.  16,  1  Thess.  iv.  11,  12. 

Q.  What  besides  this  competent  portion  do  we  request 
in  this  petition  ? — A.  God's  blessing  with  it. 

Q.  What  do  you  mean  by  God's  blessing  on  temporal 
enjoyments? — A.  His  prospering  our  endeavours  to  get 
them  ;  making  us  to  see  his  love,  bounty  and  faithfulness 
in  them  ;  giving  us  contentment  with,  and  comfort  in  them, 
and  enabling  us  to  thankfulness  for  them. 

Q.  Why  are  we  in  this  petition  taught  to  pray  for  bread, 
and  not  for  dainty  meats  or  riches  1 — A.  To  teach  us  to  be 
content  with  little,  Heb.  xiii.  5. 

Q.  Why  are  we  taught  to  pray  for  daili/,  and  not  for 
weekly  and  monthly  bread  ? — A.  To  teach  us  a  constant 
dependence  on  God  for  temporal,  as  well  as  spiritual  good 
things,  Acts  xvii.  28. 

Q.  Why  are  we  taught  to  say,  Give  us  this  day  our 
daily  bread  1 — A.  To  teach  us  to  avoid  covetous  anxiety, 
and  live  every  day  as  if  it  were  our  last,  Luke  xxi.  34. 

Q.  Why  is  the  bread  we  are  to  pray  for  called  ours  7 — 
A.  To  teach  us  that  we  must  have  a  proper  right  to  the 
bread  we  ask  from  God,  or  crave  his  blessing  on. 

Q.  What  right  ought  we  lo  have  to  our  temporal  enjoy- 
ments?— A.  A  civil  right  before  men,  which  even  unbe- 
lievers often  have  ;  and  a  new  covenant  right  before  God, 
which  only  believers  can  have,  Isa.  xxxiii.  16. 

Q.  What  bread,  and  other  temporal  enjoyments,  may 
30 


350  OP  THE   FIFTH    PETITION. 

we  not  ask  from  God,  nor  crave  his  blessing  on  ? — A.  What 
is  gotten  by  idleness,  deceit,  and  violence. 

Q.  Why  do  we  ask  our  temporal  enjoyments  from  God, 
when  we  labour  for  them  with  our  hands  ? — A.  Because  it 
is  God  who  giveth  us  opportunity  and  strength  for  labour, 
success  in  it,  and  a  blessing  with  it,  Deut.  viii. 

Q.  Is  it  not  then  a  profane  and  beastly  practice,  to  eat 
and  drink  without  craving  God's  blessing  on,  and  returning 
him  thanks  for  our  food  ? — A.  Yes,  Exod.  xxiii.  25. 

Q.  Why  are  we  to  request  our  temporal  mercies  as  God's 
free  gift  ? — A.  Because  we  deserve  nothing  at  his  hand, 
but  wrath  for  our  sin.  Gen.  xxxii.  10. 

Q,.  How  are  the  saints,  when  often  so  poor,  said  to  in- 
herit all  things? — A.  All  things  are  theirs  by  covenant 
right,  and  do  work  for  their  good  ;  and  they  enjoy  as  much 
as  is  sufficient  for  them,  1  Cor.  iii.  22,  Rom.  viii.  28. 

Q.  Whence  then  is  it,  that  some  saints  in  straits  more 
readily  doubt  of  their  daily  bread,  than  of  their  eternal  sal- 
vation 1 — A.  It  proceeds  from  the  carnality  of  their  hearts. 

Q,.  105.  What  dowe  pray  forin  thejifthpetitioji? 

A.  In  the  fifth  petition  (which  is,  "  And  forgive  us 
our  debts,  as  we  forgive  our  debtors,")  we  pray  that 
God,  for  Christ's  sake,  would  freely  pardon  all  our 
sins;  which  we  are  the  rather  encouraged  to  ask, 
because  by  his  grace  we  are  enabled  from  the  heart  to 
forgive  others. 

Q.  What  is  here  meant  by  debts? — A.  Our  sins. 

Q.  Why  are  our  sins  called  debts'? — A.  Because  they 
arise  from  our  withholding  from  God  what  is  his  due  ;  and 
they  must  be  satisfied  for  by  bearing  punishment. 

Q.  How  is  sin  the  worst  debt  1 — A.  An  angry  God  is 
our  creditor,  who  will  exact  the  utmost  farthing  of  it ;  we 
can  never  be  able  to  pay  the  least  part  of  it :  it  makes  us 
daily  contract  more  and  more  ;  and  exposeth  us  to  ever- 
lasting imprisonment  in  hell,  Matth.  v.  25,  26. 

Q.  Wherein  do  we  naturally  resemble  bad  debtors  1 — 
A.  We  hate  God  our  creditor ;  forget  and  abhor  the  day 
of  account  at  death  or  judgment ;  endeavour  to  deny,  shift, 
or  excuse  our  debt ;  are  averse  from  acknowledging 
it,  &c. 

Q.  For  whose  sake  are  we  to  ask  from  God  forgiveness 
of  our  sinful  debts  ? — A.  Only  for  Christ's  sake  ;  for  his 


OP    THE    FIFTH    PETITION.  351 

righteousness  alone  satisfied  God's  justice  for  sin.  See 
Quest.  25.  33. 

Q.  Why  should  behevers,  whose  sins  are  all  pardoned 
in  justification,  pray  daily  for  forgiveness  of  sin  1 — A.  Be- 
cause they  daily  need  clearer  intimations  of  their  past  legal 
pardon,  and  present  fatherly  pardon  of  their  sin  against 
the  law  as  a  rule,  James  iii.  2. 

Q.  What  is  the  argument  annexed  to  this  petition  ? — A. 
Our  forgiving  our  debtors,  Luke  xi.  4. 

Q.  II  ow  do  we  forgive  our  debtors  ? — A-  By  gently  de- 
manding money  debts,  and  forgiving  other  injuries. 

Q.  In  what  manner  are  we  to  forgive  injuries  done  to 
us  1 — A.  Heartily,  cheerfully,  and  for  Christ's  sake. 

Q.  How  far  are  we  to  forgive  injuries  done  to  us  ? — A. 
Not  as  they  offend  God,  but  only  as  they  hurt  us. 

Q.  Ought  we  not  to  endeavour  to  bring  »uch  as  injure  us 
to  a  sense  of  their  sin  against  God  1 — A.  Yes. 

Q.  Ought  we  to  forgive  great  injuries  1 — A.   Yes. 

Q.  Will  not  that  make  men  despise  and  injure  us  more 
and  more  1 — A.  No  ;  it  rather  tends  to  make  them  asham- 
ed of  injuring  us,  1  Peter  iii.  16. 

Q.  Are  we  to  forgive  men  before  they  confess  their  faults 
to  us? — A.  Yes,  in  our  heart ;  though  it  may  not  be  fit, 
at  least  ahcai/s,  to  intimate  forgiveness  to  them. 

Q.  Is  our  forgiveing  others  the  condition  of  God's  for- 
giving us  1 — A.  No,  by  no  means,  Eph.  i.  7. 

Q.  How  then  is  it  an  argument  of  God's  forgiving  us  ? — 
A.  As  it  imports  God's  ability  and  engagement  to  forgive, 
as  Numb.  xiv.  17,  18.  Jer.  i.  20. 

Q.  How  doth  it  import  God's  full  ability  to  forgive  us  ? 
— A.  In  regard  that  it  is  as  if  we  should  say,  Lord,  if  we 
hard-hearted  sinners  can  forgive  those  that  injure  W5,  how 
much  more  canst  thou,  who  art  full  of  compassion,  forgive 
vs  who  have  offended  thee  f  Matth.  vii.  11. 

Q.  How  doth  it  import  God's  engagement  to  forgive  us  ? 
— A.  As  hearty  and  Christian  forgiveness  of  injuries  is  an 
evidence  that  we  are  God's  children,  whose  iniquities  he  is 
by  covenant  engaged  to  forgive,  Heb.  vii.  11. 

Q.  By  what  are  we  enabled  to  forgive  others  1 — A.  By 
God's  grace  working  in  our  heart. 

Q.  Can  one  be  forgiven  of  God,  or  in  faith  ask  and  ex- 
pect pardon  from  him,  who  is  not  inclined  to  forgive  men 
their  trespasses  against  him  I — A.  No ;  Matt,  xviii. 


! 

S52  OP    THE    SIXTH    PETITION. 


Q,.  106.  What  do  we  pray  for  in  the  sixth  petition  ? 

A.  In  the  sixth  petition  (which  is,  "  And  lead  us 
not  into  temptation,  but  deUver  us  from  evil,")  we 
pray  that  God  would  either  keep  us  from  being  tempt- 
ed to  sin,  or  support  and  deliver  us  when  we  are 
tempted. 

Q.  What  do  you  mean  by  temptation? — A.  Temptation 
properly  signifies  an  enticing  to  sin. 

Q.  Doth  God  the  properly  tempt  any  man  1 — No ;  God 
temptetk  no  man,  but  only  tries  them,  James  i.  13. 

Q.  What  then  is  meant  by  God's  leading  into  tempta- 
tion 1 — A.  His  laying  such  occasions  before  men,  as  their 
lusts  can  improve  to  sinful  purposes ;  withdrawing  his  grace ; 
and  permitting  Satan,  the  world,  and  tlie  flesh,  to  seduce 
them  into  sin,  Joshua  vii.  21,  Job  i.  and  ii. 

Q.  What  is  meant  by  evil  in  this  petition  1 — A.  Chiefly 
sin,  the  worst  of  evils,  Hab.  i.  13. 

Q.  Who  are  our  tempters  to  this  evil  of  sin  1 — A.  Satan, 
the  world,  and  the  flesh  ;  but  especially  Satan,  who  is  ex- 
pressly called  the  tempter^  Matth.  iv.  3. 

Q.  How  doth  the  flesh  tempt  us  to  sin  ? — A.  By  inclin- 
ing and  exciting  us  to  sinful  deeds,  James  i.  14. 

Q.  What  with  respect  to  the  world  tempts  men  to  sin? 
— A.  The  men  and  things  of  it,  Prov.  i.  10.  13. 

Q.  How  do  the  men  of  the  world  tempt  us  to  sin  ? — By 
enticing  to,  encouraging  in,  or  rewarding  for  it. 

Q.  What  things  of  the  world  tempt  men  to  sin  t — The 
prosperity  and  adversity  of  it,  Prov.  xxx.  9. 

Q.  How  doth  prosperity  tempt  us  to  sin  1 — A.  It  is  an 
occasion  of  pride,  presumption,  security,  covetousness,  dec. 

Q.  How  doth  adversity  tempt  us  to  sin  ? — A.  It  is  an 
occasion  of  discontent,  disquiet,  and  distrust  of  God's  abil- 
ity and  readiness  to  help  us,  2  Kings  vi.  23. 

Q.  What  for  a  tempter  is  Satan  1 — A.  A  most  crafty, 
malicious,  powerful,  and  active  tempter.  Rev.  xx. 

Q.  In  what  do  Satan's  craft  and  subtilty  appear  1 — A.  In 
his  exact  observation  of  our  constitution  ;  seizing  the  most 
proper  seasons  of  temptation  ;  proposing  the  most  deceiv- 
ing baits  as  shews  of  religion  and  friendship  ;  and  hinder- 
ing us  from  such  duties  as  do  most  oppose  his  designs,  as 
faith,  meditation,  self-examination,  &c. 

Q.  In  what  doth  Satan's  malice  appear  ? — A.  He  tempts, 


OP    THE   SIXTH    PETITION.  353 

though  filled  with  torment ;  and  though  he  knows  his  temp- 
tations shall  increase  his  punishment ;  and  where  he  is  cer- 
tain he  cannot  prevail,  Rom.  xvi.  20. 

Q.  In  what  doth  Satan's  activity  appear  ? — A.  In  his 
tempting  so  constantly,  especially  when  he  finds  any  pecu- 
liar opportunity ;  and  in  the  great  variety,  and  frequent 
changes  of  the  matter  and  manner  of  his  temptations. 

Q.  In  what  doth  Satan's  power  appear? — A.  In  the 
great  success  of  liis  temptations,  and  terrible  pressure  of 
some,  Gen.  iii.,  2  Cor.  xii. 

Q.  Whom  doth  Satan  especially  tempt  ? — A.  Eminent 
saints,  novices  in  religion,  proud,  malicious,  melancholy, 
discontented,  lustful,  and  idle  persons.  Job  i. 

Q.  When  is  Satan  most  ready  to  tempt  us  to  sin  ? — A. 
When  the  objects  of  temptations  are  near  us ;  when  we 
are  idle,  secure,  under  convictions,  or  attending  God's  or- 
dinances, or  near  death  ;  or  have  met  with  signal  token  of 
God's  love,  Josh,  vii.,  2  Sam.  xi.,  <fec. 

Q.  Doth  not  our  heart  so  join  with  Satan  in  his  tempta- 
tions, that  we  cannot  perfectly  distinguish  between  his,  and 
those  that  proceed  from  our  heart  1 — A.  Yes ;  though  when 
temptations  are  sudden,  violent,  and  terrible  to  nature,  they 
seem  chiefly  to  proceed  from  Satan. 

Q.  What  are  Satan's  principal  methods  of  temptation  1 — 
A.  His  producing  or  strengthening  sinful  habits  ;  prevent- 
ing conviction  or  the  success  of  it;  hindering  our  closing 
with  Christ ;  injecting  blasphemous  thoughts ;  driving  to 
despair,  &c.,  2  Tim.  ii.  26. 

Q.  How  doth  Satan  produce  or  strengthen  sinful  habits 
in  us? — A.  By  enticing  us  to  sins  suited  to  our  tempers, 
stations,  and  circumstances  in  the  world. 

Q.  By  what  wiles  doth  Satan  persuade  us  to  sin  1 — A. 
By  representing  sin  as  virtuous  or  indifferent,  or  as  a  small, 
secret,  and  profitable  thing,  which  our  fortune  or  situation 
obligeth  us  to  commit,  and  which  God  will  easily  pardon.   . 

Q.  How  doth  Satan  hinder  men's  convictions  ? — A.  By 
opposing  the  faithful  preaching  of  the  gospel,  hindering 
reproof  for  sin,  or  causing  it  to  be  given  in  such  a  manner 
as  tends  to  render  it  hurtful  or  useless. 

Q.  How  doth  Satan  stop  the  success  of  our  convictions  ? 
— A.  By  dazzling  our  eyes  with  the  things  of  this  world  ; 
suggesting  that  we  are  no  wiser  than  others,  and  are  in  a 
good  state ;  and  by  causing  us  make  vows,  and  perform 
duties  in  our  own  strength,  Rom.  x.  3. 
30* 


S54  s  OP   'THE    SIXTH    PETITION. 

Q.  How  doth  Satan  hinder  men  from  closing  with 
Clirist? — A.  By  keeping  them  in  gross  ignorance,  persua- 
ding them  to  trust  in  the  general  mercy  of  God,  or  causing 
them  embrace  a  fancied  instead  of  tlie  true  Christ. 

Q.  How  doth  Satan  inject  vile  and  blasphemous  thoughts 
into  our  mind  1 — A.  By  secretly  whispering  them  into  our 
soul,  exciting  us  to  think  on  them,  and  upbraiding  us  with 
them,  Acts  v.  3. 

Q.  How  doth  Satan  tempt  and  drive  us  to  despair? — A. 
By  keeping  us  from  thinking  on  the  promises  and  infinite 
mercy  of  God,  and  merit  of  Christ ;  driving  us  from  prayer, 
and  other  ordinances ;  and  suggesting  that  we  are  matchless 
sinners,  reprobates,  or  such  as  have  committed  the  sin 
against  the  Holy  Ghost,  &c. 

Q.  What  are  the  most  deceitful  temptations  of  Satan  1 — 
A.  Those  delusions  in  which,  as  an  angel  of  light,  he  apes 
the  work  of  God's  Spirit  on  the  souls  of  men. 

Q.  How  may  we  know  if  we  are  under  the  influence  of 
Satan's  delusions? — A.  If  the  influence  we  are  under  dis- 
pose us  to  distrust  the  worship  of  God,  cherish  imaginary 
views  of  Christ  and  spiritual  things,  or  rest  on  frames  in- 
stead of  Christ  in  his  word  ;  or  if  it  render  us  proud,  despis- 
ers  of  others,  haters  of  such  as  suspect  our  saintship,  averse 
from  impartial  trial,  neglecters,  contemners,  or  opposers  of 
any  truth  or  duty  of  religion  plainly  expressed  in  scripture, 
&c. 

Q.  Have  Satan's  temptations  always  equal  success  t — A. 
No  ;  his  temptations  succeed  to  the  destruction  of  the  wick- 
ed ;  but  are  at  last  wholly  defeated  with  respect  to  believers, 
1  Pet.  V.  8,  Rom.  xvi.  20. 

Q.  Why  then  doth  Satan  tempt  believers  to  sin  1 — A. 
Because  of  his  great  malice  and  hatred  against  God  and 
their  souls,  1  Peter  v.  8. 

Q.  Whether  doth  Satan  tempt  saints  or  sinners  most 
violently  1 — A.   Ordinarily  saints,  2  Cor.  xii.  7,  Eph.  vi. 

Q.  Why  doth  God  suffer  the  wicked  to  be  tempted  1 — 
A.  To  punish  them  for  their  sin.  Psalm  cix. 

Q.  Why  doth  God  suffer  his  own  people  to  be  tempted  1 
— A.  To  make  them  sensible  of  their  weakness  and  wick- 
edness, and  of  the  strength  and  subtlety  of  their  spiritual 
enemies ;  and  to  cause  them  depend  on  his  righteousness, 
power,  and  wisdom ;  long  for  heaven ;  and  be  diligent  and 
watchful  in  every  duty,  2  Cor.  xii.  7. 

Q.  What  do  we  pray  for  in  this  sixth  petition  t — A.  That 


OP   THE   CONCLUSION.  355 

God  would  either  keep  us  from  being  tempted  to  sin,  or 
support  and  deliver  us  when  we  are  tempted. 

Q.  How  doth  God  keep  us  from  temptation  ? — A.  By 
restraining  sin,  Satan,  and  the  world,  from  seducing  us. 

Q.  How  doth  God  support  us  under  temptation? — A. 
By  giving  us  grace  to  watch  against,  and  resist  it. 

Q.  How  doth  God  deliver  us  when  we  are  tempted  ? — 
A.  By  giving  us  grace  to  conquer  the  temptation,  or  recov- 
ering us  when  fallen  into  sin,  2  Cor.  xii.  9. 

Q.  How  doth  God  recover  us  when  fallen  by  tempta- 
tion ? — A.  By  speedily  convincing  us  of  sin,  turning  us 
from  it,  pardoning,  and  overruling  it  to  our  good. 

Q.  Why  do  we  pray  that  God  would  keep  and  deliver 
us  from  temptation  ? — A.  Because  we  cannot  keep  nor  de- 
liver ourselves  from  it,  Psalm  cxxvii.  1. 

Q.  Why  may  we  not  pray  absolutely  for  preservation 
from  temptations  ? — A.  Because  it  may  be  for  God's  glory, 
and  our  good,  that  we  be  tried  by  them,  James  i. 

Q.  What  are  some  means  of  preservation  from  tempta- 
tion 1 — A.  An  humble  jealousy  of  our  heart ;  sense  of  our 
weakness  and  wickedness;  daily  application  of  Christ's 
righteousness  and  strength ;  careful  and  constant  watchful- 
ness ;  and  cautious  avoiding  all  occasions  and  appearances 
of  evil,  1  Pet.  v.  8,  Eph.  vi.  Rom.  xii. 

Q,.  107.  What  doth  the  conclusion  of  the  Lord's 
prayer  teach  us  ? 

A.  The  conclusion  of  the  Lord's  prayer,  (which  is, 
"For  thine  is  the  kingdom,  and  the  power,  and  the 
glory,  for  ever.  Amen.")  teacheth  us  to  take  our 
encouragement  in  prayer  irom  God  only,  and  in  our 
prayers  to  praise  him,  ascribing  kingdom,  power,  and 
glory  to  him.  And,  in  testimony  of  our  desire,  and 
assurance  to  be  heard,  we  say.  Amen. 

Q.  What  things  are  here  ascribed  to  God? — A.  An  eter- 
nal kingdom,  power,  and  glory. 

Q.  Why  are  these  things  ascribed  to  God  ? — A.  As  an 
adoration  of  him,  and  as  arguments  for  his  accepting  and 
answering  our  prayers,  Dan.  ix. 

Q,  What  do  you  mean  by  ascribing  these  things  to  God 
as  an  adoration  of  him  ? — A.  Our  acknowledging  with  fear, 
love,  admiration,  joy,  and  thankfulness,  that  these  things 
belong  to  him,  Neh.  ix.  5, 6. 


356  OP    THE    CONCLUSION,    ETC. 

Q.  Why  are  we  in  our  prayers  to  praise  God  ? — A.  Be- 
cause praise  glorifies  him,  Psalm  1.  23. 

Q.  What  do  you  mean  by  improving  God's  eternal  king- 
dom, power,  and  glory,  as  arguments  in  prayer? — A.  Our 
pleading  that  God,  for  the  sake  of  these  things,  would  ac- 
cept our  prayers,  and  grant  our  requests. 

Q.  How  is  God's  eternal  kingdom  a  reason  why  he 
should  grant  our  requests  1 — A.  Since  he  is  a  sovereign  and 
everlasting  King,  it  becomes  him  to  maintain  his  own  ho- 
nour, advance  his  kingdom,  make  his  subjects  obey  his  will, 
provide  for,  pardon,  preserve,  and  deliver  them  from  all  his 
and  their  enemies.  Psalm  Ixxxiii. 

Q.  How  is  God's  eternal  power  a  reason  why  he  should 
grant  our  requests  1 — A.  As  it  renders  him  easily  and  con- 
stantly able  to  maintain  all  his  own  prerogatives,  and  be- 
stow his  blessings  on  his  subjects.  Num.  xiv.  17,  18,  19. 

Q.  How  is  God's  eternal  glory  a  reason  of  his  granting 
our  requests  1 — A.  As  to  maintain  the  honour  of  his  name, 
advance  his  kingdom,  cause  his  subjects  obey  his  will,  pro- 
vide for,  pardon,  and  preserve  them,  will  brightly  display 
the  glory  of  all  his  perfections. 

Q.  Can  our  arguments  in  prayer  change  the  will  or  pur- 
pose of  God  1 — A.  No  ;  He  is  of  one  mind^  and  who  can 
turn  him  ?  Job  xxiii.  13. 

Q.  Of  what  use  then  are  our  arguments  in  prayer  1 — 
A.  They  enlarge  our  heart  to  receive  God's  blessings,  and 
encourage  us  to  expect  and  wait  for  them. 

Q.  From  whom  is  all  our  encouragement  and  arguments 
in  prayer  to  be  taken  ] — A.  From  God  only. 

Q.  How  then  do  scripture  saints  plead  from  the  great- 
ness of  their  sin,  distress,  and  danger  ? — A.  That  is  only 
an  argument,  as  it  gives  opportunity  for  God's  great  mercy, 
power,  and  wisdom,  to  vent  itself. 

Q.  What  doth  Amen,  which  is  ordinarily  added  to  pray- 
er, signify  1 — A.   So  let  it  be  ;  or,  so  shall  it  he. 

Q.  Why  is  Amen  to  be  added  in  our  prayers  1 — A.  To 
testify  our  desire  and  assurance  to  be  heard. 

Q.  What  is  the  foundation  of  our  assurance  of  God's 
hearing  our  prayers  and  granting  our  requests  ? — A.  His 
perfections,  covenant,  and  promise  ;  and  the  infinite  merit, 
and  powerful  intercession  of  Christ. 


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